Prudentius

I

THE LOEB CLASSICAL LIBRARY

FOUNDED BY JAMES LOEB, LL.D.

EDITED BY
fT. E. PAGE, C.H., LITT.D.

fE. CAPPS, PH.D., LL.D. tW. H. D. ROUSE, litt.d.

L. A. POST, M.A. E. H. WARMINGTON, m.a., f.r.hist.soc.

PRUDENTIUS
II

I

PRUDENTIUS

WITH AN ENGLISH TRANSLATION BY

H. J. THOMSON, D.LiTT.

laiEEITUS PROFESSOR OF LATIN IN THE UNIVERSITY COLLEGE
OF NORTH WALES, BANGOR

IN TWO VOLUMES

n

LONDON

WILLIAM HEINEMANN LTD

CAMBRIDGE, MASSACHUSETTS

HARVARD UNIVERSITY PRESS

MCMLUI

SEP 9 195S

Printed in Qreal Britain

CONTENTS

PAQE
CONTRA OEATTONEM SYMMACHI, LIBER II ... 2

PERISTEPHANON LIBER . . . . . .98

TITULI HISTORIARTJM ( DITTOCHAEON) .... 346

EPILOGUS . 372

INDEX 377

THE POEMS OF PRUDENTIUS

VOL. II.

CONTRA ORATIONEM
SYMMACHI

LIBER II

PRAEFATIO

Simon, quern vocitant Petrum,

summus discipulus Dei,

lucis forte sub exitu,

cum vesper croceus rubet,

curvam vulserat ancoram 5

captans flamina linteis

et transnare volens fretum.

nox ventum movet obvium

fundo qui mare misceat,

iactatam quatiat ratem. 10

clamor nauticus aethera

plangens atque ululans ferit

cum stridore rudentium,

nee quidquam suberat spei

mergendis prope naufragis, 15

cum Christum procul aspicit

pallens turba periculis

calcantem pedibus mare,

ac si per solidam viam

siccum litus obambulet. 20

A REPLY TO THE ADDRESS
OF SYMMACHUS"

BOOK II

PREFACE

Simon, whom men call Peter, God's chief disciple, once
as the sun was setting, when the evening turns from
gold to red, had pulled up his curved anchor, courting
the breezes with his canvas and wishing to sail across
the sea. But night brought up such a head-wind as
disturbed the waters from their depths and tossed
and shook the vessel. The boatmen's cries of woe
and lamentation struck the skies amid the whistling in
the ropes, and they had no hope left of escaping
speedy wreck and drowning, when suddenly at some
distance the company, whose perils had blanched
their cheeks, saw Christ treading on the sea just as if
He were walking over a dry shore on a firm path.

" See Introduction, vol. I, pp. x-xii.

3

PRUDENTIUS

haec miracula ceteri

vectores pavidi stupent,

solus non trepidus Petrus

agnoscit Dominum poll

terraeque et maris invii, 25

cuius omnipotentiae est

plantis aequora subdere.

tendit suppliciter manus,

notum subsidium rogat.

ast ille placide adnuens 30

puppi ut desiliat iubet.

iussis obsequitur Petrus,

sed vestigia fluctibus

summis tingere coeperat

et lapsante gradu pedes 35

pessum mergere lubricos.

mortalem Deus increpat

quod sit non stabili fide

nee calcare fluentia

nee Christum valeat sequi. 40

tum dextra famulum levat

sistitque et docet ingredi

tergum per tumidum freti.

sic me tuta silentia
egressum dubiis loquax 45

infert lingua periculis,
non, ut discipulum Petrum,
fidentem et merito et fide,
sed quem culpa frequens levem
volvat per freta naufragum. 50

sum plane temerarius,
qui noctis mihi conscius
quam vitae in tenebris ago,
puppem credere fluctibus

A REPLY TO ADDRESS OF SYMMACHUS

At this marvel the rest of the men on board were
struck dumb with fear ; Peter alone undismayed
recognised the Lord of heaven and earth and of the
pathless sea, to whose omnipotence it belongs to put
the waters under his feet. He stretched forth his
hands in prayer, asking for the help he knew so well ;
but Christ, beckoning calmly, bade him leap down
from the ship. Peter obeyed the command, but
scarce had he wetted his soles on the surface of the
water when he felt his steps give way and his feet
slip and sink down. God rebuked the mortal man
for the unsteadiness of his faith and his want of
strength to tread on the waves and follow Christ.
Then with his hand He raised his servant and set him
up and taught him to walk on the heaving surface of
the sea.

In the same way I, passing the safe bounds of
silence, am brought into anxious peril by my restless
tongue; for I cannot, like the disciple Peter, place
my trust both in merit and in faith, but am such an
one as manifold sins have shipwrecked and roll lightly
over the waters. Rash indeed am I, since though
well aware of the night which I am passing in my
darkened life, I do not fear to entrust my bark

5

PRUDENTIUS

tanti non timeam viri ; 55

quo nunc nemo disertior

exultat, fremit, intonat,

ventisque eloquii tumet :

cui mersare facillimum est

tractandae indocilem ratis, 60

ni tu, Christe potens, manum

dextro numine porrigas,

facundi oris ut inpetus

non me fluctibus obruat,

sed sensim gradiens vadis ' 65

insistam fluitantibus.

Hactenus et veterum cunabula prima deorum
et causas quibus error hebes conflatus in orbe est
diximus, et nostro Romam iam credere Christo ;
nunc obiecta legam, nunc dictis dicta refellam.
unde igitur coepisse ferunt aut ex quibus orsum, 5
quo mage sancta ducum corda inlice flecteret arte ?
armorum dominos vernantes flore iuventae,
inter castra patris genitos, sub imagine avita
eductos, exempla domi congesta calentes,
orator catus instigat, ceu classica belli 10

clangeret, exacuitque animos et talia iactat :
" si vobis vel parta, viri, victoria cordi est
vel parienda dehinc, templum dea virgo sacratum
obtineat vobis regnantibus. ecquis amicus
hostibus banc vestro sancte negat esse colendam 15
imperio, cui semper adest, quod laudibus inplet? "

" Honorius and Arcadius, sons of Theodosius I, and em-
perors of the West and East respectively.

* The father of Theodosius, who bore the same name, had
been eminent as a military commander, doing very notable
service in Britain and Africa in the time of Valentinian I.
6.

A REPLY TO ADDRESS OF SYMMACHUS

to the flood of so great a man ; for none in our time
has greater power of speech to leap and roar and
thunder and swell in storms of eloquence. Most easy
it were for him to sink me, since I have no skill in
handling my boat, unless Thou, O mighty Christ,
reach forth thy hand to aid me with thy divine
power, so that the rush of his eloquent speech shall
not overwhelm me in the deep, but walking step by
step I may stand firm on the rolling waters.

So far I have spoken of the first origins of the old
gods and the causes which gave rise to witless super-
stition in the world, and how Rome now trusts in our
Christ. Now I shall review our opponent's case and
rebut argument with argument. From what point,
then, do they say he began, from what grounds did
he start so as to turn the pious minds of our leaders "■
with more effect by his seductive skill ? Masters
of arms, in the bloom and flower of young manhood,
born amid their father's campaigns, brought up after
the likeness of their grandsire,^ and fired by historic
examples accumulated in their family, like the artful
orator he is he incites them as if he were sounding the
trump of war, and seeks to whet their spirits with
words like these : " If, sirs, victory gained or to be
gained hereafter is dear to you, let the virgin god-
dess " keep her dedicated temple while you reign.
Is any man so friendly to our foes as to deny that she
deserves the pious worship of your imperial power,
which she ever favours and fills with glory? " ^

' Victory. Meetings of the senate began with the burning
of incense on her altar.
■* Cf. Symmachus, Belatio ill, 4.

PRUDENTIUS

haec ubi legatus, reddunt placidissima fratrum
ora ducum : " scimus quam sit victoria dulcis
fortibus, Ausoniae vir facundissime linguae,
sed quibus ilia modis, qua sit ratione vocanda 20

novimus ; hac primum pueros pater imbuit arte,
hanc genitore suo didicit puer ipse magistro.
non aris, non farre molae victoria felix
exorata venit : labor inpiger, aspera virtus,
vis animi excellens, ardor, violentia, cura 25

hanc tribuunt, durum tractandis robur in armis.
quae si defuerint bellantibus, aurea quam vis
marmoreo in templo rutilas Victoria pinnas
explicet et multis surgat formata talentis,
non aderit, versisque ofFensa videbitur hastis. 30

quid, miles, propriis diffisus viribus aptas
inrita femineae tibimet solacia formae ?
numquam pinnigeram legio ferrata puellam
vidit, anhelantum regeret quae tela virorum.
vincendi quaeris dominam ? sua dextera cuique est, 35
et Deus omnipotens, non pexo crine virago
nee nudo suspensa pede strophioque recincta
nee tumidas fluitante sinu vestita papillas.
aut vos pictorum docuit manus adsimulatis
iure poetarum numen conponere monstris, 40

aut lepida ex vestro sumpsit pictura sacello
quod variis imitata notis ceraque liquenti

" Ausonia was properly the country of the Ausones (or
Aurunci) in central Italy; but the name came to be applied
to the whole peninsula.

* The mola salsa, a mixture of parched grain and salt which
was sprinkled on the animals to be ofiFered in sacrifice.

* This description may be compared with illustrations of
statues of Victory (Nice) in a Dictionary of Antiquities,

8 -

A REPLY TO ADDRESS OF SYMMACHUS

To these words of the senate's deputy the brother
leaders calmly answer: "We know how sweet is
victory to the brave, most eloquent speaker of the
Ausonian" tongue; but we know the ways and
method by which she is to be invoked ; it was in this
art that our father first trained us in our boyhood,
it was this that he himself learned as a boy from the
teaching of his sire. Not with altars nor ground
wheat * is auspicious victory prevailed upon to come.
It is tireless toil, rude courage, surpassing energy of
spirit, burning zeal, forcefulness, painstaking, that
bestow victory, and stark strength in handling arms.
If men at war lack these, then even though a golden
Victory unfold her flashing wings in a marble temple,
a lofty figure that cost a great price, she will not be
at their side, and their spears turned about will seem
to show her offended. Why, soldier, if you distrust
your own strength, do you equip yourself with the
useless aid of a woman's figure ? Never has an
armoured legion seen a winged maid whose part it
was to direct the panting warriors' weapons. Seek
you the power that rules victory ? It is a man's own
right hand, and almighty God, no she-warrior with
dressed hair, hovering bare-footed, girt in with a
band, while the robe that clothes her swelling
breasts flows in loose folds over her bosom." Either
the handiwork of painters has taught you to make a
divinity out of unreal shapes which the poet's licence
has feigned, or the painter's pretty art has taken
from your shrine something to copy with diverse
strokes and melted wax '^ and shape into a figure,

^ Wax was used as a medium for binding the pigments in
the encaustic process.

9

PRUDENTIUS

duceret in faciem, sociique poematis arte

aucta coloratis auderet ludere fucis.

sic unum sectantur iter, sic inania rerum ^ 45

somnia concipiunt et Homerus et acer Apelles

et Numa, cognatumque volunt pigmenta, Camenae,

idola, convaluit fallendi trina potestas.

haec si non ita sunt, edatur, cur sacra vobis

ex tabulis cerisque poetica fabula praestat ? 50

cur Berecyntiacus perdit truncata sacerdos

inguina, cum pulchrum poesis castraverit Attin ?

cur etiam templo Triviae lucisque sacratis

cornipedes arcentur equi, cum Musa pudicum

raptarit iuvenem volucri per litora curru, 55

idque etiam paries tibi versicolorus adumbret ?

desine, si pudor est, gentilis ineptia, tandem

res incorporeas simulatis fingere membris,

desine terga hominis plumis obducere : frustra

fertur avis mulier magnusque eadem dea vultur. 60

vis decorare tuum, ditissima Roma, senatum ?

suspende exuvias armis et sanguine captas,

^ Some MSS. have sic cassa figuris.

" A celebrated Greek painter who lived in the second half
of the 4th century B.C. He was portrait-painter to Alexander
the Great (c/. Pliny, Nat. Hist. XXXV, 79-97, Horace, Epistles,
II, 1, 237 ff.).

* The early king to whom tradition ascribed the foundation
of Roman religious institutions.

" The young Attis (whose story is the subject of Catullus's
63rd poem) is connected with Cybele (c/. I, 187), to whom
Berecyntus, a mountain in Phrygia, was sacred.

"* Diana, so called because of her identification with Hecate,
who was associated with cross-roads.

« Hippolytus. He incurred the resentment of his steji-
mother Phaedra and she accused him to his father Theseus,

10

A REPLY TO ADDRESS OF SYMMACHUS

making bold to depict it fancifully with coloured
paints and aided by the art of her partner poetry.
In this way Homer and bold Apelles * and Numa *
follow the same path and conceive baseless visions,
and painting, poetry, and idolatry have a kindred
aim. The power of deception grew strong in three
forms. If it is not so, let it be stated why poets*
tales furnish you with objects of worship from
pictures and waxen figures. Why does the Bere-
cyntian priest mutilate and destroy his loins, after
poetry has castrated the fair Attis ?" Why also are
horny-hoofed horses excluded from the precinct of the
goddess of the cross-ways ^ and her consecrated
groves, after the Muse has carried away a chaste
youth « along the shore in a flying chariot, and a
wall too gives you a picture of the scene delineated in
many colours./ Cease, silly pagan, if you have any
modesty, cease at last to model incorporeal things in
counterfeit bodies ? ; cease to cover a human back
with feathers ; it is in vain that a woman passes as a
bird, a great vulture and a goddess both in one.
Would'st thou, wealthy Rome, adorn thy senate-
house ? Hang up the spoils that arms and blood have

who banished him under a curse. While riding away in a
chariot he was killed because Poseidon (Neptune) sent a sea-
monster which frightened his horses so that he was thrown
from the chariot and dragged along. In Virgil's Aeneid, VII,
765-780, from which in lines 53 and 54 Prudentius quotes
almost verbatim, there is a story that Hippolytus was restored
to life and sheltered by Diana in her grove at Aricia in Latium,
from which horses were excluded because they had caused his
death.

f Wall-paintings in houses often represented scenes from
the Greek mythology.

' I.e. to personify an idea, such as that of victory, and give
it wings like a bird's.

PRUDENTIUS

conger e caesorum victrix diademata regum,
frange repulsorum foeda ornamenta deorum :
tunc tibi non terris tantum victoria parta 65

sed super astra etiam media servabitur aede."

talia principibus dicta interfantibus ille
prosequitur magnisque tubam concentibus inflat ;
allegat morem veterem, nil dulcius esse
affirmat solitis populosque hominesque teneri 70

lege sua. " sicut variae nascentibus," inquit,
" contingunt pueris animae, sic urbibus adfert
hora diesque suus, cum primum moenia surgunt,
aut fatum aut genium, cuius moderamine regnent."
addit et arcanum rerum verique latebras 75

prosperitate aliqua deprendi posse secundi
per documenta boni, si sint felicia quae quis
experiendo probet : cessisse parentibus omne
idolium semper feliciter et pede dextro.
enumerat longi vim temporis, excitat ipsam 80

crinibus albentem niveis et fronte vietam,
ore reposcentem querulo sua numina Romam.
" libera sum, liceat proprio mihi vivere more,
ecquis erit, qui mille meos reprehenderit annos ?
uno omnes sub sole siti vegetamur eodem 85

aere, communis cunctis viventibus aura,
sed qui sit qualisque Deus, diversa secuti
quaerimus atque viis longe distantibus unum
imus ad occultum. suus est mos cuique genti,

13

A REPLY TO ADDRESS OF SYMMACHUS

won ; heap up, to mark thy victory, the crowns of
kings thou hast slain ; but break the hideous orna-
ments that represent gods thou hast cast away.
Then will be preserved for thee in the midst of the
temple the memory of victory not gained on earth
only but beyond the stars."

When our leaders interpose such words he goes on
and blows the trumpet with loud music, adducing
long-established custom, asserting that nothing is
more agreeable than the wonted ways, and that
nations and men are subject to laws of their own.
" Just as children," he says, " have different spirits
allotted to them at their birth, so to each city,
when first its walls rise up, its own hour and day
bring a destiny or genius under whose government it
shall bear rule."" And he says further that the
mystery of things, the secrets of truth, can be
grasped through some success men meet with, by
means of the proofs of blessing, if what a man puts to
the test of trial has a happy outcome ; and that for
our fathers the worship of idols ever brought happy
and prosperous results. He recites the force it gains
through a long period of time, and calls up Rome
herself, with snow-white hair and wrinkled brow, in
plaintive tones calling for the return of her divinities :
" I am free ; let me live after my own fashion. Will
there be any to cast up to me my thousand years ?
We all draw life from the same atmosphere under the
same sun, all living beings share the same air;
but we follow different paths when we inquire into the
being and nature of God, and by ways far apart
approach the same secret; every race has its own

« (7/. Symmachus, 5 and 8.

13

PRUDENTIUS

per quod iter properans eat ad tam grande pro-
fundum."
his- tam magnificis tantaque fluentibus arte 91

respondit vel sola Fides doetissima priraum
pandere vestibulum verae ad penetralia sectae.
nam cum divinis agimus de rebus et ilium,
qui vel principio caruit vel fine carebit 95

quique chao anterior fuerit mundumque crearit,
coniectare animo contendimus, exigua est vis
humani ingenii tantoque angusta labori.
quippe minor natura aciem si intendere temptet
acrius ae penetrare Dei secreta supremi, 100

quis dubitet vieto fragilem lassescere visu
vimque fatigatae mentis sub pectore parvo
turbari invalidisque hebetem subcumbere curis ?
sed facilis fidei via provocat omnipotentem
credere qui bona non tantum praesentia donat, 105
sed ventura etiam longisque intermina saeclis
promittit, ne totus earn resolutus inane
in nihilum pereamque brevem post luminis usum.
muneris auctorem ^ ipso de munere pendas :
aeterna aeternus tribuit, mortalia confert 110

mortalis, divina Deus, peritura caducus.
omnia quae tempus peragit quaeque exitus aufert
vilia sunt brevitate sui, nee digna perenni
largitore, cui propria est opulentia numquam
desinere idque homini dare quod non desinat umquam.

^ Some MSS. have auctores.

" lb. 9 and 10. Symmachus argues that the claim of the
old religion is supported by its long history; it was the old
gods who saved Rome from Hannibal and the Gauls ; and in
the spirit of syncretistic monotheism which was characteristic

14

A REPLY TO ADDRESS OF SYMMACHUS

custom, and that is the line along which it must
hasten to reach the great mystery." <*

To these fine words flowing with such art Faith
has given the answer, for she before all has skill to
open the first approach to the heart of the true belief.
For when we are concerned with divine things and
striving to reach a conception of Him who was without
beginning and will be without end, who existed before
the primeval darkness and created the world, the
force of the human mind is too petty and limited for
so great a task. If the lesser nature seek to strain its
gaze too keenly and to penetrate the mystery of the
most high God, who would question that its vision is
beaten, its frail power flags, the working of the tired
intellect is thrown out in the little mind and is dulled
and fails under its feeble efforts ? But the easy way
of faith calls to believe that the Almighty is He who
not only grants us blessings for the present time but
promises blessings to come, that vdll last without end
through the long ages, so that I shall not wholly pass
away into empty nothingness and perish after a brief
enjoyment of the light. Estimate the giver of the
gift by the gift itself: it is the eternal who gives the
eternal, the mortal who bestows mortal things ;
divine gifts are from God, transitory gifts from one
whose life is fleeting. All things which time brings
to a conclusion, which have their end and disappear,
are made of little worth by their own brief existence ;
they are unworthy of an everlasting giver to whom
belongs the plenitude to live without end and give to
man that which shall be without end. For if God

of the period he suggests that pagans and Christians are really
each in their own way seeking contact with the same divine
power.

15

PRUDENTIUS

nam si corruptum corrumpendumve Deus quid 116
praestat habetque nihil quod sit pretiosius istis,
pauper et infirmus et summo indignus honore
et non omnipotens sed inanis numinis umbra est.
hac ratione Fides sapienter conicit, immo 120

nondubitat verumesse Deum, qui quod sumus et quod
vivimus inlaesum semper fore, si mereamur,
nos sperare iubet. " caelestia si placet," inquit,
" scandere, terrenas animo depellite curas.
nam quantum subiecta situ tellus iacet infra 125

dividiturque ab humo convexi regia caeli,
tatntum vestra meis distant mundana futuris,
dira bonis, scelerata piis, tenebrosa serenis.
quidquid obire potest fugiatis censeo, quidquid
naturae ratione capit vitium atque senescit 130

pro nihilo, in nihilum quia sunt reditura, putetis.
cuncta equidem quae gignit humus, quae continet,

ipse
principio institui nitidoque insignia mundo
ornamenta dedi speciosaque semina finxi.
sed tamen esse modum volui parcisque fruenda 135
moribus indulsi, quantum moribundus et aeger
corporis ac vitae volucris sibi posceret usus ;
non ut captus homo studiis et inaniter ardens
duceret omne bonum positum in dulcedine rerum
et specie tenui quas currere tempore iussi ; 140

atque aevum statui, sub quo generosa probarem
pectora, ne torpens et non exercita virtus
robur enervatum gereret sine laude palaestrae.^

1 In place of 143 two of Bergman' a Class B MSS. have

enervare suum corrupta per otia robur
posset et in nullo luctamine pigra iaceret.

(" might unman its strength in degenerate idleness and lie
inactive, engaging in no struggle.") In some MSS. of both

16

A REPLY TO ADDRESS OF SYMMACHUS

provides aught that is decayed or doomed to decay
and possesses nothing that is more precious than
these, then is He poor and weak and undeserving
of supreme honour, not all-powerful but a vain
shadow of godhead. In such wise Faith wisely infers,
nay, is confident, that the true God is one who bids
us hope that our being and life will be for ever un-
impaired if we are deserving. " If," He says, " you
would ascend to heaven, cast from your hearts the
cares of earth. For as far as the earth beneath lies
below and the court of the vaulted heaven is separated
from the world, so far are your worldly things from
my eternal things, curses from blessings, sin from
goodness, darkness from the clear light of day. Shun,
I counsel you, all that can perish ; all that by reason
of its nature admits of defect and decline reckon as
nothing, since it is destined to return to nothingness.
All that earth produces or contains I myself estab-
lished in the beginning ; I gave the smiling world its
splendid dress and created the beauteous things that
grow in it ; yet I willed that there be a due measure
and granted them to be enjoyed frugally, only as
far as the frail, mortal needs of the body and its
fleeting life required, not that man being caught by
desires in vain eagerness should reckon that all good
lies in the sweetness and unsubstantial show of
things which I have ordained to run their course in
time ; and I have set a period in which to prove noble
hearts, lest their goodness being dormant and
unexercised should wield a strength that was nerve-
less, winning no credit in the training-school. For the

dosses both versions are in the text. The two oldest M8S. are
toanting.

17

PRUDENTIUS

inlecebrosus enim sapor est et pestifer horum,
quae, dum praetereunt, miro oblectamine mentes 145
inplicitas vinctasque tenent. vincenda voluptas,
elaqueanda animi constantia, ne retinaclis
mollibus ae lentis nexa et captiva prematur.
luctandum summis conatibus, inter acerba
sectandum virtutis iter, ne suavia fluxae 150

condicionis amet, nimium ne congerat aurum,
ne varios lapidum cupide spectare colores
ambitiosa velit, ne se popularibus auris
ostentet pulchroque inflata tumescat honore,
ne natale solum, patrii ne iugera ruris 155

tendat et externos animum diiFundat in agros,
et ne corporeis addicat sensibus omne
quod vult aut quod agit, ne praeferat utile iusto,
spemque in me omnem statuat numquam peritura
quae dedero, longoque die mea dona trahenda."
haec igitur spondente Deo quis fortis et acer 161
virtutisque capax breve quidque perennibus in se
praetulerit ? vel quis sapiens potiora putarit
gaudia membrorum quam vivae praemia mentis ? 164
nonne hominem ac pecudem distantia separat

una,
quod bona quadrupedum ante oculos sita sunt, ego

contra
spero quod extra aciem longum servatur in aevum ?
nam si tota mihi cum corpore vita peribit
nee poterit superesse meum post funera quidquam,
quis mihi regnator caeli, quis conditor orbis, 170

quis Deus aut quae iam merito metuenda potestas ?
ibo per inpuros fervente libidine luxus,
i8

A REPLY TO ADDRESS OF SYMMACHUS

savour of these things is seductive and baleful ; while
they pass they entwine men's minds with a strange
delight and hold them bound. Pleasure must be
overcome and strength of will unfettered, lest the
grip of the soft, tenacious bonds hold it down in
captivity. Man must struggle with all his might and
follow the path of virtue amid hardness, so that in his
heart he shall not love the pleasantness of a situation
that is transitory, gather too much gold, seek in vain-
glory to gaze with eager eyes on stones of different
hues, display himself to the winds of popular favour
and be puifed up and swell with pride in the grandeur
of office, extend the soil of his birth, the acres of land
he inherited, and let his desire flow on to other
men's fields, subject all his wishes and actions to
his bodily senses and set advantage before righteous-
ness ; but shall place in me all his hope that what I
give will never pass away, that my gifts will endure
through length of time." When God, then, makes
such promises, what man of courage and vigour and
capacity for goodness would prefer the shortlived to
what is eternal in him ? What man of sense would
fancy that the pleasures of his body are more impor-
tant than the prizes his living soul can win ? Is not
the only difference that marks off man from the beast
of the field that the good things of the four-footed
creatures lie before their eyes, whereas I hope for
something which is beyond my sight and reserved
for a distant day ? For if my life is to perish wholly
with my body and naught of mine can survive my
death, what ruler of heaven, what creator of the
world, what God or power have I any longer cause to
fear? I shall go with burning passion from one
unclean indulgence to another, defile marriage-beds

19

PRUDENTIUS

incestabo toros, sacrum calcabo pudorem,

infitiabor habens aliquod sine teste propinqui

depositum, tenues avidus spoliabo elientes, 175

longaevam perimam magico cantamine matrem

(tardat anus dominum dilata morte secundum)

nee formido malum, falluntur publica iura ;

lex armata sedet, sed nescit crimen opertum ;

aut, si res pateat, iudex corrumpitur auro. 180

rara reos iusta percellit poena securi.

sed quid ego haec meditor ? revocat Deus ecce severa

maiestate minax, negat interitura meorum

per mortem monumenta operum. " non occidet,''

inquit,
" interior qui spirat homo ; luet ille perenne 1 85

supplicium quod subiectos male rexerit artus.
nee mihi difficile est liquidam circumdare flammis
naturam ; quamvis perflabilis ilia feratur
more noti, capiam tamen et tormenta adhibebo
ipse incorporeus ac spirituum sator unus. 190

quin et corporibus parilis consortia poenae
decernam, possum quoniam renovare favillas
antiquam in faciem, nee desperanda potestas :
qui potui formare novum, reparabo peremptum.
non desunt exempla meae virtutis in ipsis 195

seminibus : natura docet revirescere cuncta
post obitum. siccantur enim pereunte vigore
quo vixere prius : tunc sicca et mortua sulcis
aut foveis mandata latent et more sepulcri
obruta de tumulis redivivo germine surgunt. 200

20

A REPLY TO ADDRESS OF SYMMACHUS

and trample on sacred modesty, deny something a
kinsman has left in trust with me without a witness,
though I have it all the while, greedily rob humble
dependents, put an end to a long-lived mother
with a spell, for by putting off her death the old
dame is delaying the next owner's succession ; and I
have no fear of punishment, for the public statutes
are cheated ; the law sits armed but knows nothing
of the crime that is done in secret ; or if the fact
should be disclosed the judge is bribed with gold,
and it is seldom that retribution smites the guilty
with the axe they merit. But why do I meditate
such acts ? There is God calling me back with the
menace of his stern majesty ; He tells me that the
record of my works will not be done away by my
death. " The man who breathes within," He
says, " will not die ; he will pay an everlasting penalty
for misguiding the body placed under his control.
It is not hard for me to set a spiritual being in the
midst of flames. Though being incorporeal it speed
like the wind, I shall catch it none the less and tor-
ment it, for I myself am incorporeal and the only
creator of spirits. And I shall ordain fellowship in
the like punishment for bodies, since I can bring
back the ashes into their old shape, and I have no
cause to give up my power for lost. I who was able
to create the new shall restore the dead. There are
examples of my power in the very seeds : nature
teaches them all to come to life again after death.
For they are dried up by the loss of the strength
whereby they lived before ; but then, dried up and
dead, they are committed to furrow or trench and lie
there unseen, and though they are buried as in a grave
they rise from their tombs and sprout with life anew.

21

PRUDENTIUS

numquid nosse potes, vel coniectare, quis istud
tam sellers opifex struat aut quae vis agat intus ?
nil vos, o miseri, physicorum dogmata fallant.
en ego gignendi Dominus ac restituendi
quod periit fluxitque potens, arentia quaeque 205
in veteres formas aut flore aut fronde reduco ;
idque ipsum quandoque homini facturus, inani
surgat ut ex cinere structuraque pristina constet,
quae mihi pro meritis vel per tormenta rependat
crimina vel summae virtutis in arce coruscet 210

non peritura dehinc quacumque in sorte manebit.
interea, dum mixta viget substantia in unum,
sit memor auctoris proprii, veneretur et oret
artificem submissa suum. non condidit alter
halantis animae figmentum et corporis alter, 215

nee bona praesentis vitae numerosa gubernant
numina ; non alius segetes et spicea farra
subpeditat deus ast ^ alius dat musta racemis
purpureumque gravi fundit de palmite sucum.
ipse ego sum, virides oleas pinguescere bacis 220
qui facio, Graia quas Pallade fingitis ortas,
et qui Lucinas tribuo nascentibus horas.
duplex lege mea per mutua foedera sexus
gignere amat subolem generisque propagine gaudet ;
quem vos lascivis violatis amoribus ignem 225

et stupra vestra deae Veneris praetexitis umbra,
unus ego elementa rego, nee mole laboris,
ut miser infirmusve aliquis fragilisve, fatigor.
lux inmensa mihi est et non resolubilis aetas
sensibus et vestris haud intellecta vetustas. 230

^ aut Bergman, with some M88. of both dosses.

" Athena (Minerva), patron-goddess of Athens, where the
olive was regarded as her gift.

22

A REPLY TO ADDRESS OF SYMMACHUS

Canst thou know or infer what cunning workman it is
that contrives this, or what force it is that acts within
them ? Poor mortals, let not the teachings of science
deceive you. Lo, I, the Lord of creation, able to
restore that which has perished and passed away,
bring back all withered things to their old forms in
flower or leaf; and one day I shall do the same for
man, so that he shall rise from his lifeless ashes and
his former frame be established, either, according to
its deserts, to make payment to me through torment
for its sins, or to shine in the seat of supreme goodness,
and never again to die, in whatever state it shall
remain. Meanwhile, as long as the union of twofold
being lives, let it remember its creator and humbly
worship and pray to its maker. It was not one who
created the breathing soul and another the body,
nor do manifold powers direct the blessings of the
present life ; it is not one God that provides corn-
crops and the wheat with its ears, while another gives
wine in the clusters of grapes, making the red juice
flow from the laden vine-branch. I am He who
makes the green olive-trees rich with their fruits,
which you imagine took their origin from Grecian
Pallas," and assigns to babes for their birth Lucina's
hours. ** It is under my law that the two sexes in
bond of union gladly beget young and rejoice in the
continuance of their kind ; but you dishonour this
passion with wanton amours and screen your lewd
acts under cover of your goddess Venus. I alone
rule the elements, and I do not grow weary with the
heavy toil like some poor weak mortal. I have
infinite light, imperishable life, length of days which
your thoughts cannot comprehend ; therefore I need

* Lucina (or Juno Lucina) was goddess of birth.

23

PRUDENTIUS

inde ministeriis ad tot moderamina mundi
non egeo, nee participes sociosve require,
porro autem angelicas legiones, quas mea fecit
dextera, nosse meum est, et quae natura creatis
subsistat qualesque mihi serventur ad usus. 235

tu me praeterito meditaris numina mille,
quae simules parere meis virtutibus, ut me
per varias partes minuas, cui nulla recidi
pars aut forma potest, quia sum substantia simplex,
nee pars esse queo. solis divisio rebus 240

conpositis factisque subest ; me nemo creavit,
ut scindi valeam cunctorum conditor unus.
crede, quod ex nihilo formavi, pars mea non est.
quare age, mortalis, soli mihi construe templum,
meque unum venerare Deum. caementa remitto,
et quae saxa Paros secat et quae Punica rupis, 246
quae viridis Lacedaemon habet maculosaque Synna ;
nativum nemo scopuli mihi dedicet ostrum.
templum mentis amo, non marmoris : aurea in illo
fundamenta manent fidei ; structura nivali 250

consurgit pietate nitens, tegit ardua culmen
iustitia, interius spargit sola picta rubenti
flore pudicitiae pudor almus et atria servat.
haec domus apta mihi est, haec me pulcherrima

sedes
accipit, aeterno caelestique hospite digna, 255

nee novus hie locus est ; fluxit mea gloria in artus
et lux vera Dei. Deus inlustravit alumnam
materiem, corpusque parens habitabile fecit

" Augustus claimed that he found Rome a city of brick and
left it a city of marble. Under the emperors a very great
variety of marbles, porphyries and other coloured stones was
used, generally for facing the walls of temples and other

24

A REPLY TO ADDRESS OF SYMMACHUS

no aids for all this government of the world and
want no partners nor associates. And further it is
mine to know the legions of angels whom my hand
created, the nature that subsists in my creatures, and
the purposes for which I have them reserved. But
thou dost pass me by and think of a thousand deities,
pretending that they manifest themselves in my
powers, so that by division into parts thou dost
lessen me, from whom no part or form can be cut
away, because my being is single and I cannot be a
part. Only things put together and made are
capable of division ; none created me so that I should
be able to be parted, I the one creator of all. Be
assured that what I have formed out of nothing is
no part of me. Come then, O mortal, build a temple
to me alone and worship me as the one God. I seek
no quarried stones, neither the rock that Paros or the
Punic cliff cuts, nor that which green Lacedaemon or
stained Synna possesses ; let no man consecrate
natural red stone to me.* I love a temple of the
heart, not one of marble. In it stand firm the
golden foundations of faith, the lofty building shines
with holiness snow-white, righteousness covers its
roof high up, and within it life-giving purity colours
the floor with blushing flowers of modesty scattered
over it, and keeps the courts. This is the house that
befits me, the beauteous abode which I enter, worthy
of its everlasting heavenly guest. Nor is it a new
seat. My glory and the true light of God flowed into
the flesh; God enlightened the material element
which He nurtured, its creator made the body a
fit dwelling for Himself, so that He could rest in a

public buildings, and for floors. The marble from Synna (or
Synnada, in Phrygia) was white with purple veins.

25

PRUDENTIUS

ipse sibi, placito ut posset requiescere templo.
condideram perfectum hominem ; spectare supema
mandaram totis conversum sensibus in me 261

recto habitu celsoque situ et sublime tuentem ;
sed despexit humum seque inclinavit ad orbis
divitias pepulitque meum de pectore numen.
restituendus erat mihimet ; summissus in ilium 265
Spiritus ipse meus descendit et edita limo
viscera divinis virtutibus informavit,
iamque hominem adsumptum summus Deus in dei-

tatem
transtulit ac nostro docuit recalescere cultu."

scire velim praecepta Patris quibus auribus haec tu
accipias, Italae censor doctissime gentis. 271

an veterem tantum morem ratione relicta
eligis et dici id patitur sapientis acumen
ingeniumque viri? " potior mihi pristinus est mos
quam via iustitiae, pietas quam prodita caelo, 275
quamque fides veri, rectae quam regula sectae."
si, quidquid rudibus mundi nascentis in annis
mos habuit, sancte colere ac servare necesse est,
omne revolvamus sua per vestigia saeclum
usque ad principium, placeat damnare gradatim 280
quidquid posterius successor repperit usus.
orbe novo imlli subigebant arva coloni :
quid sibi aratra volunt ? quid cura superflua rastri !
ilignis melius saturatur glandibus alvus.
primi homines cuneis scindebant fissile lignum : 285

" The censors in earlier times exercised a cura viorum, which
meant responsibility for seeing that established customs and
ways of behaviour were observed. It amounted in reality to
a vaguely defined control of morals.

* The poets were fond .of depicting primitive man and his
life, and he is often represented as eating acorns. At lines

26

>

A REPLY TO ADDRESS OF SYMMACHUS

temple that was acceptable to Him. I had created
man perfect ; I had bade him look at the thing s on
high, turning fowardTme wilh all his thoughts, stan-
ding erect in upright posture and keeping his
eyes on heaven ; but he looked down on the ground,
stooped to the world's riches, and drove my divinity
from his heart. He had to be restored to me ; my
Spirit lowered himself, and coming down into him
shaped with divine powers the flesh that was made
from clay, and now God on high has taken on
humanity and transformed man into godhead, and
taught him to feel again the warmth of reverence
for me."

I would fain know with what ears you receive these
teachings of the Father, O most learned censor "
of the Italian race. Do you lay reason aside and
choose only the ancient usage ? Does a wise man's
keen intelligence allow him to say " The old custom
is to be preferred in my eyes to the path of righteous-
ness, the goodness revealed from heaven, the sure
confidence in truth, the rule of right belief " ? If we
must needs scrupulously observe and keep up all
that was customary in the rude years of the nascent
world, let us roll all time back on its tracks right up
to the beginning, and decide to condemn step by
step all that successive experience has found out in
later ages. When the world was new no cultivators
brought the land into subjection.* What are
ploughs good for, or the useless labour of the harrow ?
Better to sate the belly with acorns from the oak
trees. The first men used to split their timber with

282 and 285 Prudentius has close verbal reminiscences of
Virgil (Georgics, I, 125 and 144), and at 288-9 of Juvenal
{Satires, 6, 2-3), where both are referring to primitive times.

27

PRUDENTIUS

decoquat in massam fervens strictura secures
rursus et ad proprium restillet vena metallum.
induvias caesae peeudes et frigida parvas
praebebat spelunca domos : redeamus ad antra,
pellibus insutis hirtos sumamus amictus. 290

inmanes quondam populi feritate subacta
edomiti iam triste fremant iterumque ferinos
in mores redeant atque ad sua prisca recurrant.
praecipitet Scythica iuvenis pietate vietum
votivo de ponte patrem (sic mos fuit olim), 295

caedibus infantum fument Saturnia sacra
flebilibusque truces resonent vagitibus arae.
ipsa casas fragili texat gens Romula culmo :
sic tradunt habitasse Remum. regalia faeno
fulcra supersternant aut pelle Libystidis ursae 300
conpositam chlamydem villoso corpore gestent.
talia Trinacrius ductor vel Tuscus habebant.
Roma antiqua sibi non constat versa per aevum

" The word strictura is explained by ancient writers in some-
what different ways. It is perhaps properly the mould into
which the molten metal flows from the furnace and in which it
solidifies. Prudentius suggests that the axes may as well go
backwards through the processes of manufacture and smelting.

* A reference to the old phrase sexagenarios de ponte, the
meaning of which was a matter of dispute among scholars in
ancient times, as it still is. It seems to have been a popular
belief that at one time men of sixty were actually thrown from
the old wooden bridge {pons svblicius) at Rome into the Tiber ;
and the strange ceremony performed annually in May, when
puppets called Argei were thrown from the bridge, was inter-
preted as a humane substitute for the original sacrifice. For
discussion of ancient and modern theories see Sir James
Frazer's edition of Ovid's Fasti (note on V, 621) and H. J.
Rose's edition of Plutarch's Roman Questions, p. 98.

28

A REPLY TO ADDRESS OF SYMMACHUS

wedges ; let our axes be reduced in the furnace from
a hot moulding into a lump of metal, the iron
dripping back again into its own ore." Slaughtered
oxen used to provide clothing, and a chilly cave a
little home ; so let us go back to the caverns and put
on shaggy wraps of unsewn skins. Let nations that
once were barbarous but had their savagery subdued
and became civilised go back again to their harsh
cries and their inhuman ways, returning to their
former state. Let the young man, with a filial piety
worthy of Scythia, fling his wrinkled old father as an
offering from the bridge, for such was once the
custom.^ Let the rites of Saturn reek with the
slaughter of infants '^ and the cruel altars resound
with their weeping and wailing. Let the very race
of Romulus weave huts of fragile straw (such they
say ^ was the dwelling of Remus), spread their royal
couches with hay, or wear on their hairy bodies a
cloak made of an African bearskin. Such things the
Trinacrian * or the Tuscan / leader used^ to have.
Rome does not stay as she was long ago; she has

" This had never happened at Rome ; but human sacrifice
had been offered to a Phoenician deity (worshipped at Car-
thage) whom the Greeks and Romans identified with Kronos
and Saturn.

^ The " casa Romuli," a hut of straw with a thatched roof,
which stood on the south-west corner of the Palatine Hill at
Rome, was an object of great veneration, carefuUy restored
when it was damaged by fire.

* Sicilian. The reference is to Acestes in the Aeneid (V,
36-37).

/ Evander {Aeneid, VIII, 368). Tuscus is not a correct
description of him, but at his city of Pallanteum he is
" bounded by the Tuscan river " (the Tiber, Aeneid, VIII,
473) and is allied with the Etruscans, who have offered to
make him their king {ib., 505 ff.).

29

PRUDENTIUS

et mutata sacris, ornatu, legibus, armis.

multa colit quae non coluit sub rege Quirino ; 305

instituit quaedam melius, nonnulla refugit,

et raorem variare suum non destitit, et quae

pridem condiderat iura in contraria vertit.

quid mihi tu ritus solitos, Romane senator,

obiectas cum scita patrum populique frequenter 310

instabilis placiti sententia flexa novarit ?

nunc etiam quotiens solitis decedere prodest

praeteritosque habitus cultu damnare recenti,

gaudemus conpertum aliquid tandemque retectum,

quod latuit ; tardis semper processibus aucta 315

crescit vita hominis et longo proficit usu.

sic aevi mortalis habet se mobilis ordo,

sic variat natura vices : infantia repit,

infirmus titubat pueri gressusque animusque,

sanguine praecalido fervet nervosa iuventa, 320

mox stabilita venit maturi roboris aetas ;

ultima consiliis melior, sed viribus aegra,

corpore subcumbit mentem purgata senectus.

his genus humanum per dissona tempora duxit

curriculis aevum mutabile, sic hebes inter 325

primitias mersumque solo ceu quadrupes egit ; ^

mox tenerum docili ingenio iamque artibus aptum

noscendis varia rerum novitate politum est ;

inde tumens vitiis calidos adolevit in annos, 330

donee decocto solidaret robore vires.

^ Some MSS. of class B have

mersumque solo titubavit et inetar
quadrupedis pueri lactantia viscera traxit.

(" it went unsteadily and like a child on all-fours dragged its
infant body along "). The two oldest MSS. are wanting.

30

A REPLY TO ADDRESS OF SYMMACHUS

changed as time passed, making alterations in her
worship, dress, laws, and arms. She practises much
that she did not practise when Quirinus " was her
king. Some things she has ordered for the better,
some she has abandoned; she has never ceased to
change her usage, and has turned long-established
laws to the opposite. Why, senator of Rome, do
you bring up accustomed usages against me, when
many a time a decision has not stood fast and a
change of mind with regard to it has altered decrees
of senate and people ? Even now, whenever it is
for our benefit to depart from wonted ways and reject
manners of the past for a newer style, we are glad
that something which was unknown before has been
discovered and at last brought to light ; ever by slow
advances does human life grow and develop, im-
proving by long experience. Such is the changing
succession of ages in man, such, one after another,
the variations of his nature. Infancy creeps ; the
child's step, like its purpose, is weak and unsteady ;
vigorous youth burns with hot blood ; then comes the
steadfast age of ripe strength ; and last of all old age,
better in counsel but feeble in energy, declines in
body though its mind is cleared. By just such stages
has the race of men led its changeful life through
differing periods of time. Unintelligent in its first
efforts and sunk on the ground, it lived as it were on all
fours ; then in its boyhood, having a mind that
could learn and becoming capable of acquiring skills,
it attained refinement by trying different novelties.
Next it grew up into the hot years of passion, swelling
the while with corruptions, till it worked off the excess
of vigour and made its strength firm. Now the time

" Romulus became the god Quirinus.

31

PRUDENTIUS

tempus adest ut iam sapiat divina, serenae
mentis consilio vivacius abdita sellers
quaerere et aeternae tandem invigilare saluti.
quamquam, si tantus amor est et cura vetusti 335
moris et a prisco placet haud discedere ritu,
exstat in antiquis exemplum nobile libris,
iam tunc diluvii sub tempore vel prius uni
inservisse Deo gentem quae prima recentes
incoluit terras vacuoque habitavit in orbe ; 340

unde genus ducit nostrae porrecta propago
stirpis et indigenae pietatis iura reformat,
sed quia Romanis loquimur de cultibus, ipsum
sanguinis Hectorei populum probo tempore longo
non multos coluisse deos rarisque sacellis 345

contentum paucas posuisse in collibus aras.
innumeros post deinde deos virtute subactis
urbibus et claris peperit sibi Roma triumphis ;
inter fumantes templorum armata ruinas
dextera victoris simulacra hostilia cepit 350

et captiva domum venerans ceu numina vexit.
hoc signum rapuit bimaris de strage Corinthi,
illud ab incensis in praedam sumpsit Athenis,
quasdam victa dedit capitis Cleopatra canini
effigies, quasdam domitis Hammonis harenis 355

Syrtica cornutas facies habuere tropaea.
Roma triumphantis quotiens ducis inclyta cunnim
plausibus excepit, totiens altaria divum
addidit et spoliis sibimet nova numina fecit —
numina, quae patriis cum moenibus eruta nullum 360

" The Romans, as being traditionally of Trojan origin.

' The Egyptians represented Anubis (who figured in the
ceremonies of Isis; c/. Apuleius, Metamorphoses, XI, 11)
with the head of a dog, and Ammon with the head or at

32

A REPLY TO ADDRESS OF SYMMACHUS

is come for it to understand things divine, having
skill, with the thought of a mind unclouded, more
actively to search out mysteries and at last to
watch over its eternal well-being. And yet, if there
is such fondness and solicitude for the old-established
way and such reluctance to depart from former usage,
there is the famous instance in the ancient books
which shows that even at the time of the flood, or
before it, the people which first inhabited the young
earth, dwelling in an empty world, already served
one God. From them our stock in long descent
draws its birth, and now it restores the rule of their
native devotion. But since we are speaking of Roman
worships, I show that the very people of Hector's
blood ? for many a day did not worship many gods
but was content with a shrine here and there and set
but few altars on its hills. Then afterwards as her
valour conquered cities and won her famous triumphs
Rome got herself countless gods ; amid the smoking
ruins of temples the victor's armed right hand took
her enemies' images and carried them home in
captivity, worshipping them as divinities. One
figure she seized from the ruins of Corinth by the
two seas, another she took for booty from burning
Athens ; the defeat of Cleopatra gave her some dog-
headed figures,'' and when she conquered the sands
of Ammon there were horned heads among her
trophies from the African desert. Whenever illus-
trious Rome welcomed with her applause the car
of a triumphing general, she added altars of gods
and of her spoils made herself fresh divinities, —
divinities ! though they could not give protection

least the horns of a ram (c/. Ovid, Metamorphoses, V, 327-

328).

VOL. II. C

PRUDENTIUS

praesidium potuere suis adferre sacellis !
cernis ut antiqui semper vestigia moris
gressibus incertis varie titubasse probentur
adsciscendo deos maioribus ineonpertos,
seque peregrina sub religione dicasse, 365

nee ritus servasse suos ? quodcumque sacrorum est
exulat externumque inimicam venit in urbem.
frustra igitur solitis, prava observatio, inhaeres :
non est mos patrius, quern diligis, inproba, non est.

sed sellers orator ait fataliter urbem 370

sortitam quonam genio proprium exigat aevum.
" cunctis nam populis seu moenibus inditur," inquit,
" aut fatum aut genius nostrarum more animarum,
quae sub disparili subeunt nova corpora sorte."
iam primum qui sit genius vel qui status illi 375

conpetat ignoro, quid possit et unde oriatur,
spiritus informis sine corpore formave et uUa
sit species, et quid sapiat, quae munera curet.
contra animas hominum venis vitalibus intus

" In this passage and elsewhere there are echoes of Ter-
tullian's Apologeticus, where c/. chapters 6 and 25. Different
causes led to the introduction of external cults into Rome.
Tradition said that in early times the Romans when attacking
a town would " evoke " its god or goddess, promising equal
or greater honour at Rome (Pliny, Nat. Hist. XXVIII, 18;
c/. Livy, V. 21). The Magna Mater was brought to Rome
from Phrygia at a time of national difficulty, because on con-
sultation of the Sibylline Books the senate was advised that
her presence would drive Hannibal out of Italy (Livy, XXIX,
10). Other worships came in as a result of wider and wider
contacts with foreign peoples. The Egyptian and other
oriental cults were long purely private and not recognised by
the state, and some of them at least were at first forbidden to
Roman citizens. There is nothing to suggest that Symmachus
himself was a follower of any of these. It was for the old
formal rites of the state religion that he stood (c/. Dill, p. 16).

34

A REPLY TO ADDRESS OF SYMMACHUS

to their own shrines, since they were uprooted along
with their native cities. Do you not see how the
steps of ancient custom turn out always to have
wavered this way and that with unsteady gait,
adopting gods unknown to former generations, how
it is shown to have devoted itself to some foreign
religion instead of keeping up its own observances ?
Every form of worship there is has left its home and
come as an alien into an enemy's city. It is vain
therefore, O perverse reverence, to cling to wonted
rites ; the custom thou lovest, reprobate, is not
inherited from our forefathers. No, it is not.**

But our clever orator says that Rome was allotted
by destiny a genius under which to live her own life.^
For all peoples and cities, he says, have imparted
to them a destiny or genius, just in the way that our
souls, entering into our bodies when they are new,
have different characters assigned to them." Now in
the first place I know not what a genius is or what
condition of being is appropriate to it, nor what are
its powers or its origin, whether it is a spirit without
form or body, or a form or a figure of any kind, what
are its thoughts, what functions it attends to. On
the other hand I know that the souls of men spread

But the oriental cults had gained a great hold because they
appealed to the emotions as the state religion did not, and
they were in some ways far more spiritual.

" See lines 71 ff.

" The " genius " of each man can be thought of as that
which makes him what he is, his personality or self conceived
as a spirit somehow distinguishable (though inseparable)
from him. Cf. Horace, Epistles, II, 2, 183-189, and see
Bailey, Phases in the Religion of Ancient Rome, pp. 51-52 and
150. Similarly the populus Romanus has its genius, which
makes it what it is as a nation, distinct from other nations.

35

PRUDENTIUS

sic interfusas intellego, sanguis ut ex his 380

aecipiat motumque levem tenerumque vaporera,
unde pererratis vegetet praecordia membris,
frigida succendat, riget arida, dura relaxet.
sic hominis vitam sibi temperat atque gubernat
vivida mens, quam tu ficto conponere temptas 385
murorum ^ genio, qui nusquam est nee fuit umquam.
quin et corporibus versat mens viva regendis
summum consilium, fida ut tutacula nudis
invalidisque paret, metuenda pericula vitet,
utile prospiciat, varias agitetur ad artes, 390

consultet cui se domino submittat et orbis
quem putet auctorem, quern rerum summa sequatur.
at tuus hie urbis genius, dicas volo, quando
coepit adhuc parvae primum se infundere Romae ?
fluxit ab uberibus nemorosa in valle lupinis 395

infantesque aluit, dum nascitur ipse, gemellos ?
an cum vulturibus volitans ignota per auras
umbra repentinam traxit de nube figuram ?
culminibus summis sedet, an penetralia servat ?
instituit mores et iura forensia condit, ' 400

an castrorum etiam fossis intervenit, acres
cogit ad arma viros, lituis ciet, urget in hostem ?
quae quis non videat sapientum digna cachinno ?
fingamus tamen esse aliquam, quae talia curet,
umbram sive animam, per quam respublica fatum

^ The true reading is here derived only from certain M88. of
Bergman's class B. The others have membrorum.

" There are in these lines indistinct echoes of medical
theory — the opposite " elements " (hot, cold, moist, dry) and
the animating pneuma " (see Clifford Allbutt, Greek Medicine
at Rome).

* Romulus and Remus, who according to the legend were
suckled by a she-wolf.

36

A REPLY TO ADDRESS OF SYMMACHUS

through the life-giving veins within them in such
wise that the blood receives from them its nimble
motion and gentle heat, whereby passing through
all the members it quickens the inward parts, warming
the cold, moistening the dry, loosening the hard.
In this way the living spirit tempers and regulates
the life of man for itself "■ ; but you try to compare it
with an imaginary genius of the walls, which does not
exist nor ever has existed. And further, for the
rule of our bodies the living spirit exercises sovereign
thought, so as to furnish sure protection for their
nakedness and weakness, avoid dangers which they
must fear, provide what is to their advantage, bestir
itself to acquire different skills, take thought to what
lord it shall subject itself and whom it shall consider
to be the creator of the world, whom the universe
obeys. But this genius of the city, of which you
speak, tell me, pray, when did it first begin to enter
the little Rome ? Did it flow from the wolf's udders
in the wooded valley and nourish the twin children **
in its own birth ? Or did it fly through the air with
the vultures," as a spirit unperceived, and suddenly
take shape from a cloud ? Does it sit on the house-
tops, or keep to an inner chamber ? Does it appoint
laws and establish justice in the courts, or does it
present itself in the ditches of the camp also, gather-
ing bold warriors to arms, rousing them with the
trumpet, pressing them against the foe .'' Anyone
would see that all this deserves the laughter of the
wise. Yet let us imagine that there is some ghost or
spirit which attends to such things and through
which the commonwealth has derived its destiny and

" The vultures which appeared to Romulus and Remus
before the building of Rome (Livy, I, 6-7),

37

PRUDENTIUS

hauserit et calidis animetur tota medullis. 406

cur non haec eadem de religione colenda
consultat ? cur non suspectat libera caelum ?
cur sibi praescriptum non commutabile fatum
ut captiva putat ? genesis cur vincula fingit ? 410
cui iam nolle licet quod tunc voluisse licebat,
erroresque abolere suos ac flectere sensus.
sic septingentis erravit circiter annis
lubricaque et semper dubitans quae forma placeret
imperii, quae regnandi foret aequa potestas. 415

regius exortam iam tunc habuit status urbem
non sine grandaevis curarum in parte locatis.
mox proceres de stirpe senum tractasse videmus
clavum consilii ; plebeias inde catervas
conlatas patribus mixtim dicionibus acquis 420

imperitasse diu belloque et pace regendis.
consule nobilitas viguit, plebs fisa tribuno est.
displicet hie subito status et bis quina creantur
summorum procerum fastigia, quos duodeni
circumstant fasces simul et sua quemque securis. 425
rursus se geminis reddit ductoribus omnis
publica res et consulibus dat condere fastos.
ultima sanguineus turbavit saecla triumvir.

" A round number for the period from the traditional date
of the foundation of Rome (753 B.C.) to the establishment of
the principate by Augustus.

* The first success of the plebeians in their struggle for
political equality with the patricians was marked by the
creation (traditionally in 494 B.C.) of tribuni plebis, whose first
function was to protect them from oppressive acts of patrician
magistrates, and whose persons were declared inviolable
(Livy, II, 33). At this time no plebeian could become consul.

« The decemviri (451-449 B.C., Livy, III, 32). The fasces,
bundles of rods enclosing an axe, were the symbol of supreme

38

A REPLY TO ADDRESS OF SYMMACHUS

the life that warms all its being: why does it not
also take thought about the practice of religion ?
Why does it not look up in freedom to the heavens ?
Why, like a prisoner, does it suppose that an un-
changeable destiny has been laid down for it and
imagine itself in bondage to its horoscope ? For
now it is free to refuse what formerly it was free to
will, and to wipe out its errors and change its senti-
ments. So for some seven hundred years * it drifted
unsteadily, never knowing what form of rule it wanted
or what was the just authority to govern. At the
time when the city took its rise it was under a
monarchic constitution, though the elders too were
partners in administration ; then we see that nobles
of the senatorial stock handled the helm of policy ;
next the multitudes of the commons, joined in
company with the Fathers, ruled long with equal
authority in the direction both of war and peace, the
strength of the nobles lying in the consul, while the
commons placed their trust in the tribune. ** Sud-
denly this constitution lost favour and ten chief
dignitaries " were appointed from the greatest nobles,
with twelve fasces about them, and for each one his
axe. Once more the commonwealth as a whole put
itself again into the hands of a pair of leaders and
allowed consuls to make up the register «^; and the
final period was troubled by a bloodstained trium-

authority, typifying the power of scourging and putting to
death. They were carried by lictors.

^ Of the names of the yearly magistrates. The consulship
was restored in 449 b.c. and was open to plebeians from 366.
Prudentius ignores a further variation : in most of the years
between 444 and 366 " military tribunes with consular power "
were substituted for consuls.

39

PRUDENTIUS

fluctibus his olim fatum geniusve animusve
publicus erravit ; tandem deprendere rectum 430
doctus iter caput augustum diademate cinxit
appellans patrem patriae, populi atque senatus
rectorem, qui militiae sit ductor et idem
dictator censorque bonus morumque magister,
tutor opum, vindex scelerum, largitor honorum. 435
quod si tot rerum gradibus totiens variatis
consiliis aegre tandem pervenit ad illud
quod probet ac sancto reverentia publica servet
foedere, quid dubitat divina agnoscere iura
ignorata prius sibimet tandemque retecta ? 440

gratemur, iam non dubitat ; nam subdita Christo
servit Roma Deo cultus exosa priores.
Romam dico viros, quos mentem credimus urbis,
non genium, cuius frustra simulatur imago,
quamquam cur genium Romae mihi fingitis unum,
cum portis, domibus, thermis, stabulis soleatis 446
adsignare suos genios perque omnia membra
urbis perque locos geniorum milia multa
fingere, ne propria vacet angulus ullus ab umbra ?
restat ut et fatum similis dementia cunctis 450

aedibus inponat, paries ut quisque sub astro
fundatus structusque suo, qua sorte maneret,
quando autem rueret, primis acceperit horis.
adscribunt saxis Lachesis male fortia fila,
tectorumque trabes fusis pendere rotatis 455

" Of Octavian, Antony, and Lepidus, formed in 43 B.C.

* Julius Caesar was dictator, but Augustus in organising
the principate deliberately avoided the title, nor did he
assume the censorship, though some of his early successors did
so. The princeps could in fact exercise the powers of the
censor without holding the office,

40

A REPLY TO ADDRESS OF SYMMACHUS

virate." Such were the waves on which long ago
the fate or genius or spirit of the nation drifted to and
fro. At last it learned to discern the right way and
encircled an august head with a diadem, calling
its wearer Father of his Country, director of people
and senate, one who was to be leader in war, and
dictator also and good censor ^ and master of morals,
to guard the nation's wealth, to punish crimes and
dispense offices of honour. Now if by all these
stages, changing its mind so often, it attained at
last only with difficulty to something which the
nation's respect can approve and keep by inviolate
covenant, why does it hesitate to recognise the
authority of God, which was unknown to it before
and only at last disclosed? Let us wish it joy, for
it no longer hesitates now. Rome has subjected
herself to Christ and serves God, loathing her former
worships. And by Rome I mean her men, in whom we
believe the city's mind lies ; not her genius, which is a
vain, unreal fancy. And yet why do I find you pagans
imagining but one genius of Rome, seeing that you
are wont to attribute to gates, houses, public baths,
taverns, each its own genius, and throughout every
part of the city at every point imagine thousands of
geniuses, so that no corner shall be without its own
ghost? It only remains for a like delusion to set a
destiny too on every building, so that each wall shall
have been laid and erected under its own star, and
in its first hours assigned the fortune under which it
should stand, and the time of its fall. They ascribe
to stones the weak threads of Lachesis " and believe
that our roof-timbers depend on her whirling spindles,

« One of the three Fates (Parcae) who are represented as
spinning the thread of destiny {e.g. in Catullus, 64, 305 ff.).

41

PRUDENTIUS

credunt, atque ipsis tribuunt decreta tigillis,
ceu distet cuius stellae sit fraxinus ortu
eruta, quae summum conscenderet ardua culmen.
denique nulla hominum res est, nulla actio ihundi,
cui non fatalem memorent incumbere sortem. 460
quae quia constituunt, dicant cur condita sit lex
bis sex in tabulis aut cur rubrica minetur,
quae prohibet peccare reos, quos ferrea fata
cogunt ad facinus et inevitabile mergunt.
quin et velle adigunt pravum insinuantia votum,
ne liceat miseris vetitum committere nolle. 466

cedite, si pudor est, gladiumque retundite vestrum»
aspera nil meritos poenis plectentia iura ;
antrum carcereum dissolvite, corpora sub quo
agminis innocui fato peccante tenetis. 470

nemo nocens, si fata regunt quod vivitur ac fit :
immo nocens quicumque volens quod non licet

audet,
alterutrum quia velle suum est nee fata reatum
inponunt homini, sed fit reus ipse suopte
arbitrio, placitumque nefas et facta rependit 475

inpia suppliciis merito non sorte peremptus.
quisque putat fato esse locum, sciat omniparentem
nosse Deum nuUi vetitum fatalibus astris,
nee mathesis praescripto aliquo pia vota repelli.
spirat enim maiora animus seque altius efFert 480
sideribus transitque vias et nubila fati,

« The codification of customary law, civil and criminal,
made by the Decemvirs at the middle of the 5th century B.C.
It was looked upon with great reverence by later ages as the
foundation of law. Parts of it have survived through being
quoted by writers. See Warmington, Remains of Old Latin,
vol. Ill (in this series).

42

A REPLY TO ADDRESS OF SYMMACHUS

attributing her decrees to the very beams ; as if it
made a difference at what star's rising the ash-tree
was uprooted, which was to mount high to the roof-
top. In fact there is no human affair, no process of
the world, on which they do not say there Hes a
predestined lot. But since this is what they lay
down, let them tell us why law was established
on the Twelve Tables," why a statute which for-
bids wrong-doing holds out its threats, when it is
an iron fate that drives wrongdoers to commit the
crime and plunges them into it perforce. Indeed it
compels them to will the crime by insinuating into
them a wicked desire, so that the poor wretches shall
not have freedom to refuse to do the thing that
is forbidden. Away with you, if you have any shame !
Blunt the edge of your sword, ye cruel laws which
punish innocent men! Destroy the dungeon where
you hold imprisoned the persons of a multitude who
are guiltless, since it is fate that does the wrong!
No man is guilty if it is fate that rules all life and
action. No, the guilty man is he who dares of his
own will to do what is forbidden, because to will one
or the other is in his own power and it is no fate that
imposes guilt on man, but he becomes guilty by his
own choice and pays for the crime he willed and the
wicked deeds he did, owing the punishment which
cuts him off to his desert and not to fate. Who-
soever thinks there is any room for fate, let him
understand that no man is prevented by a destiny in
the stars from knowing God the Father of all, and
that good desires are not driven away by some
ordinance of astrology. For the soul breathes a
nobler spirit and rises higher than the stars, passing
beyond the clouded paths of fate. Under its feet are

43

PRUDENTIUS

et momenta premit pedibus, quaecumque putantur

figere propositam natali tempore sortem.

hue ades, omne hominum genus, hue concurrite et

urbes :
lux inmensa vocat, factorem noscite vestrum ! 485
libera secta patet : nil sunt fatalia : vel si
sunt aliqua, opposito vanescunt irrita Christo.
sed multi duxere dei per prospera Romam,
quos colit ob meritum magnis donata triumphis.
ergo age, bellatrix, quae vis subiecerit, ede, 490

Europam Libyamque tibi ; die nomina divum.
luppiter ut Cretae domineris, Pallas ut Argis,
Cynthius ut Delphis, tribuerunt omine dextro.
Isis Nilicolas, Rhodios Cytherea reliquit,
venatrix Ephesum virgo, Mars dedidit Hebrum, 495
destituit Thebas Bromius, concessit et ipsa
luno suos Phrygiis servire nepotibus Afros,
et quam subiectis dominam dea gentibus esse,
si qua fata sinant, iam turn tenditque fovetque
iussit Romuleis addictam vivere frenis. 500

perfidiane deum indigenum cecidere tot urbes,
destructaeque iacent ipsis prodentibus arae ?

" Another argument used by Symmachus. See lines 75 fF.

* Jupiter (Zeus) in the Greek mythology is associated with
Crete as an infant, being either born there or concealed from
his father Saturn (c/. I. 627) in a cave on the island. Argos
here stands for Greece in general, as in the Aeneid (II, 95, VI,
838).

" Apollo, so called from Cynthus, a mountain in the Aegean
isle of Delos, where he was said to have been born. Delphi
was his seat.

"* The Egyptian goddess mentioned at I, 629.

* Venus (Aphrodite), anciently worshipped on the island of
Cythera ; but she had no particular connection with Rhodes.

/ Diana. Cf. 525 and Acts, 19, 24 S.

44

A REPLY TO ADDRESS OF SYMMACHUS

all the motions which are supposed to fasten on it a
lot predestined at the hour of birth. Come hither,
all ye race of men ! Assemble here, ye cities also !
Infinite light calls you ; learn to know your creator.
The path of freedom is open to follow. Fate is
nothing; or if it is something it is annulled and
vanishes away when Christ confronts it.

But her many gods have led Rome from success to
success, and she worships them for their good service
in that they have given her great victories." Come
then, warrior city, say what power it was that sub-
dued Europe and Africa to thee ; tell us the names
of the gods. Jupiter by his good favour gave thee to
rule over Crete,'' Pallas over Argos, the Cynthian "
over Delphi. Isis ** gave up the people of the Nile,
she of Cythera « the Rhodians, the huntress maid /
resigned Ephesus to thee, and Mars the Hebrus.?
Bromius ^ abandoned Thebes, Juno herself granted
that her Africans should serve a race of Phrygian
descent, and that city,» which to make mistress
of subject nations, " did but the fates allow, was
even then the goddess's cherished aim," she bade live
under the dominion of the sons of Romulus. Was it by
the treachery of their own native gods that all these
cities fell? Do their altars lie in ruins through
their own betrayal? What loyalty! What sacred

A river of Thrace (the Maritza). The Greek god Ares,
with whom the Italian Mars is identified, is much associated
with Thrace.

* Dionysus (c/. I, 122 ff.). The story of the unsuccessful
efforts of Pentheus, king of Thebes, to exclude his worship
there is the subject of Euripides' Bacchae.

* Carthage, in the Aeneid her favourite seat. The words
" dea gentibus esse . . . fovetque " are taken from the
Aeneid (T, 17-18).

45

PRUDENTIUS

o pi etas, o sancta fides ! traduxit alumnos

maiestas infida locos, et ereditur istis

numinibus quae transfugio meruere sacrari ! 505

an voluit servare suos luctataque multum

religio infestas temptavit pell ere turmas

Romanis obnixa globis, sed fortior illam

virtus luctifieo camporum in pulvere fregit ?

immo ita est, armis et viribus indiga veri 510

victa superstitio est et inanem gloria fugit.

sed nee diffieilis fuit aut satis ardua genti

natae ad procinctus victoria frangere inertes

molliaque omnigenum colla inclinare deorum.

num cum Dictaeis bellum Corybantibus asper 515

Samnitis Marsusque levi sudore gerebat ?

num mastigophoris oleoque et gymnadis arte

unctis pugilibus miles pugnabat Etruscus ?

nee petaso insignis poterat Lacedaemone capta

Mercurius servare suas de clade palaestras. 520

Appenninicolam peditem Cybeleius hostis

congressu excipiens Asiam defendere et Idam

qui potuit cogente acies in proelia Gallo ?

Idalias nisi forte rosas, laurum citharoedi

vatis, silvicolae calamos arcumque puellae 525

dedere servitio calcataque sacra domare

diffieilis operis fuit inmensique laboris.

" The Corybantes were properly attendants on Cybele, but
commonly confused with the Curetes who protected the
infant Zeus in the cave on Mt. Dicte in Crete.

' The typical Roman of earlier days had a great contempt
for the Greek cult of athletics. Mastigophori ("whip-bear-
ers ") were a kind of police under the superintendents of
public games.

« Mercury in his capacity as the gods' messenger is repre-
sented with the broad hat worn by Greek travellers. He is
mentioned here as being patron of athletic exercises.

46

A REPLY TO ADDRESS OF SYMMACHUS

faith ! These great ones proved faithless and de-
livered over places they once fostered! Trust is
put now in powers which have earned their worship
by desertion ! Or did these holy ones seek to save
their peoples and struggle hard in an effort to drive
off the squadrons that attacked them, striving against
the Roman companies, but did stouter valour break
them in the woeful dust of the field? Yea, so it
is. Superstition devoid of truth was overcome by
arms and strength, glory fled from it because it
was empty. But it was no difficult or very hard
victory for a race that was born for battles, to break
such feeble forces and bend the soft necks of these
miscellaneous gods. Was it war, costing such slight
exertion, that the rough Samnite and Marsian waged
with the Corybantes of Dicte ? " Did the Etruscan
soXAiexy fight with constables or with boxers ^ smeared
with oil according to the athlete's art? Even
Mercury of the broad hat " could not save his
wrestling-schools from defeat when Lacedaemon was
taken. How could an enemy who was a follower of
Cybele, meeting in conflict the footmen of the
Apennines, defend Asia and Ida,** with a eunuch-
priest driving his forces into battle? For surely to
subject the roses of Idalium,* the harper-prophet's
bay,/ the arrows and bow of the woodland maid, to
subdue their rites and trample them under foot, was
no hard task involving boundless toil. It was only a

^ A mountain in Phrygia where Cybele was worshipped.
Her priests were called Galli.

' Roses are associated with Venus (Aphrodite). Idalium,
a mountain in Cyprus, was sacred to her.

f Apollo was patron of music, and often represented with
a lyre ; he also inspired human prophets with a knowledge of
the will of Jupiter.

47

PRUDENTIUS

fluctibus Actiacis signum symphonia belli

Aegypto dederat, clangebat bucina contra.

institerant tenues cumbae fragilesque phaseli 530

inter turritas Memphitica rostra Liburnas :

nil potuit Serapis deus et latrator Anubis.

stirpis luleae ductore exercitus ardens

praevaluit, gelido quern miserat Algidus axe.

non armata Venus, non tunc clipeata Minerva 535

venere auxilio, non divum degener ordo

et patria extorris Romanis adfuit armis,

victus et ipse prius inimica nee agmina iuvit,

si tamen antiquum norat retinere dolorem.

sed dicis legisse deos ubi sanctior usus 540

templorum cultu celebri sine fine maneret,

Aeneadumque ultro victricia signa virorum

regis amore Numae nullo cogente secutos.

num Diomedis item tentoria et acris Ulixi

castra volens Pallas caesis custodibus arcis 545

legit, ubi umenti sudaret maesta sigillo ?

» Virgil {Aeneid VIII, 696) and Propertius (III, 11, 43,
which Prudentius perhaps echoes here) represent Cleopatra at
the battle of Actium (in 31 B.C.) as calling on her forces with
the sistrum. It was a kind of metallic rattle (d.escribed
by Apuleius, Metamorphoses, XI, 4) which was used in the
worship of Isis.

* Liburnae were in fact light vessels, and Antony's fleet had
heavier ships than that of Octavian.

" Octavian (later known as Augustus) was the grandson of
Julius Caesar's sister, and adopted by will as his son.

48

A REPLY TO ADDRESS OF SYMMACHUS

musical instrument that gave Egypt the signal for
battle on the waters at Actium," while on the other
side the trumpet blared. Slight boats and frail
yachts pressed their Egyptian rams amid towered
galleys,'' but their god Serapis and their barking
Anubis were powerless. The eager army led by a
scion of the Julian stock " and sent by Algidus **
from a cold clime outmatched them. No Venus in
arms, no Minerva with her shield « came then to
help, no line of renegade gods in exile from their
home stood by the Roman forces. Conquered
themselves before, they did not even aid our enemies'
columns — supposing that they were capable of keep-
ing up their old resentment ! But you say the gods
chose the place where the possession of their temples
with crowds of worshippers would remain to them
without end more inviolate ; and that of their own
will they followed the victorious standards of the
warrior stock of Aeneas unforced, from love of king
Numa./ Did Pallas similarly choose of her own will
the tents of Diomede and the camp of fierce Ulysses
when the guards of her stronghold were slain, there
to wet her image vidth a sweat of sorrow ? ? Or

^ A part of the Alban Hills in Latium, to which Horace
refers as " cold " and " snowy." The phrase is meant here
to enforce the contrast with the " efiFeminate " Egyptians.

« The aegis (literally " goat-skin ") associated with Jupiter
and with Athena (Minerva) is described sometimes as a
tasselled garment (c/. Iliad, II, 447 if., V, 738 ff.), sometimes
as a piece of armour (either a shield or a breastplate. Cf.
Aeneid VIII, 435). It serves to gather tempests or to rouse
or dismay men.

^ See note on line 47. Symmachus does not in fact use the
argument here ascribed to him.

» The reference is to the theft of the Palladium (see note on
1, 195) from Troy by Ulysses and Diomede {Aeneid II, 163-175).

49

PRUDENTIUS

aut quotiens ductor Macetum fortissimus altos

templorum cineres victis cumulavit Amyclis,

optarunt praedis domini se numina capta

misceri Assyriaeque vehi Babylonis ad arcem ? 550

non fero Romanum nomen sudataque bella

et titulos tanto quaesitos sanguine carpi.

detrahit invictis legionibus et sua Romae

praemia deminuit, qui, quidquid fortiter actum est,

adscribit Veneri, palmam victoribus aufert. 555

frustra igitur currus summo miramur in arcu

quadriiugos stantesque duces in curribus altis

Fabricios, Curios, hinc Drusos, inde Camillos,

sub pedibusque ducum captivos poplite flexo

ad iuga depressos manibusque in terga retortis 560

et suspensa gravi telorum fragmina trunco,

si Brennum, Antiochum, Persen, Pyrrhum, Mithri-

datem
Flora, Matuta, Ceres et Larentina subegit.
" his tamen auspicibus successus dextra dederunt
omina laetificos et felix adfuit ales." 565

quid sibi vult virtus, quid gloria, si Corvinum

" Alexander the Great, who after securing supremacy over
Greece embarked on his career of conquest in the East. He
died at Babylon. Amyclae was an ancient town near Sparta,
and had a temple of Apollo which was a religious centre of
some importance. It does not itself figure in Alexander's
career, but poets often use the name to represent Sparta, and
Prudentius uses it here for Greece in general. Alexander did
not behave towards Greece in the way here implied, though
he did destroy the city of Thebes.

* A " trophy" (tropaeum) such as that described by Virgil
in the Aeneid (XI, 5-11) where Aeneas sets up as an offering

50

A REPLY TO ADDRESS OF SYMMACHUS

whenever the bold leader of the Macedonians "
in victory over Amyclae heaped high the ashes
of the temples, did the captured deities choose to be
included in their master's plunder and carried to a
stronghold in Assyrian Babylon? I will not have
the fame of Rome, her hard-fought wars, her trophies
gained with so much blood, belittled. He disparages
the unconquerable legions and detracts from the
prizes Rome has won, who ascribes to Venus all her
brave deeds and robs the victors of the palm. Vain
then is our wonder at the four-horse chariots on the
top of a triumphal arch, the generals standing in their
chariots high up, a Fabricius, a Curius, here a Drusus,
there a Camillus, and under the generals' feet the
prisoners on bent knee, bowed under the weight
of the yoke, their hands bound behind their backs,
and the broken weapons hung on a heavy-laden
tree-trunk,'' — if it was Flora or Matuta or Ceres or
Larentina who subdued Brennus, Antiochus, Perses,
Pyrrhus, and Mithridates.*' Yet, you say, under their
lead favourable omens brought gladdening victories
and the bird of good fortune was on our side. What
is the meaning of valour or glory, if Corvinus was

to Mara an oak-trunk bearing the arms of his dead enemy
Mezentius.

' Brennus was the leader of the Gauls who sacked Rome in
390 B.C. (See note on 688). Antiochus III of Syria was defeated
by L. Scipio in 190 B.C. ; Perses or Perseus the last king of
Macedon, conquered by L. AemUius Paulus in 168 B.C. ;
Pyrrhus king of Epirus, who invaded South Italy and Sicily
and was defeated in 275 B.C. ; Mithridates king of Pontus,
who after a long contest with Rome was finally defeated by
Pompeius and put an end to his life in 63 B.C. (Acca) Larenta
or Larentina was an obscure divinity, though in legend she
appears as a woman who took charge of the infant Romulus
and Remus (Livy, I, 4).

51

PRUDENTIUS

corvus Apollineus pinna vel gutture iuvit ?
sed tamen hie corvus cur defuit exitiali
forte die, infaustas tegerent cum funera Cannas
oppeteretque super congesta cadavera consul ? 570
cur Cremerae in campis cornice vel oscine parra
nemo deum monuit perituros Marte sinistro
tercentum Fabios vix stirpe superstite in uno ?
nullane tristificis Tritonia noctua Carrhis
advolitans praesto esse deam praenuntia Crasso 575
prodidit, aut Paphiam niveae vexere columbae,
cuius inauratum tremeret gens Persica limbura ?
sed video quae te moveant exempla vetustae
virtutis : dicis domitum terraque marique
orbem, res laetas et prospera quaeque retexis, 580
mille triumphorum memoras ex ordine pompas
ductaque per mediam spoliorum fercula Romam.
vis dicam quae causa tuos, Romane, labores
in tantum extulerit, quis gloria fotibus aucta
sic cluat inpositis ut mundum frenet habenis ? 585
discordes Unguis populos et dissona cultu
regna volens sociare Deus subiungier uni
imperio, quidquid tractabile moribus esset,

« Story told how M. Valerius in 349 B.C. defeated a gigantic
Gaul in single combat : a crow settled on his helmet and
attacked the face and eyes of the Gaul (Livy, VII, 26). This
won him the cognomen Corvus, which in later generations
appears as Corvinus.

* Where Hannibal inflicted the never-forgotten defeat on
the Romans in 216 B.C. The consul L. Aemilius Paullus was
killed, though not in the circumstances which Prudentius
suggests (Livy, XXII, 49).

' According to tradition the Fabian clan by itself under-
took a campaign against the Etruscan city of Veil in 477 B.C.
All the 306 fighting men were killed in battle near the river
Cremera and the only survivor of the clan was a young boy
(Livy, II, 48-50).

52

A REPLY TO ADDRESS OF SYMMACHUS

aided by one of Apollo's crows with wing or beak ? "
But after all why was this crow missing on the fatal
day when corpses covered the ill-starred ground at
Cannae ^ and a consul met his death on top of a
pile of bodies ? Why on the plains of the Cremera
did no god give warning by rook or lapwing 'spi'ophetic
cry that the three hundred Fabii were to perish in luck-
less battle and their stock scarce to survive in a
single person ? «^ Did none of Tritonia's owls fly
up at sorrowful Carrhae ^ to tell Crassus that the
goddess was by his side, no snow-white doves bring
the Lady of Paphos * that the Persian race might
tremble before her gold-wrought girdle ?

But I see the instances of ancient valour which
move you. You say the world was conquered on
land and sea, you recount every success and victory,
and recall a thousand triumphal processions one
after another, with their loads of spoil passing through
the midst of Rome. Shall I tell you, Roman, what
cause it was that so exalted your labours, what it
was that nursed your glory to such a height of fame
that it has put rein and bridle on the world ? God,
mshing to bring into partnership peoples of different
speech and realms of discordant manners, determined
that all the civilised world should be harnessed to one

^ In Mesopotamia, where M. Licinius Crassus and his army
were destroyed by the Parthians in 53 B.C. Originally subject
to Persia, they had won a kingdom which included Persia and
extended as far west as the Euphrates. Tritonia is a name of
Athena (Minerva).

* Venus. Doves were sacred to her (c/. Aeneid, VI, 193).
Her magic girdle is mentioned in Homer (Iliad, XIV, 214 ff.)
as inspiring love and desire; but Aphrodite was at some
places a warlike goddess, and there was a temple of Venus
Victrix at Rome.

53

PRUDENTIUS

concordique iugo retinacula mollia ferre

constituit, quo corda hominum coniuncta teneret 590

religionis amor ; nee enim fit copula Christo

digna, nisi inplicitas societ mens unica gentes.

sola Deum novit eoneordia, sola benignum

rite colit tranquilla Patrem : placidissimus ilium

foederis humani consensus prosperat orbi, 595

seditione fugat, saevis exasperat armis,

munere pacis alit, retinet pietate quieta.

omnibus in terris quas continet occidualis

oceanus roseoque Aurora inluminat ortu,

miscebat Bellona furens raortalia cuncta 600

armabatque feras in vulnera mutua dextras.

hanc frenaturus rabiem Deus undique gentes

inclinare caput docuit sub legibus isdem

Romanosque omnes fieri, quos Rhenus et Hister,

quos Tagus aurifluus, quos magnus inundat Hiberus,

corniger Hesperidum quos interlabitur et quos 606

Ganges alit tepidique lav ant septem ostia Nili.

ius fecit commune pares et nomine eodem

nexuit et domitos fraterna in vincla redegit.

vivitur omnigenis in partibus haud secus ac si 610

cives congenitos concludat moenibus unis

urbs patria atque omnes lare conciliemur avito.

distantes regione plagae divisaque ponto

litora conveniunt nunc per vadimonia ad unum

et commune forum, nunc per commercia et artes 615

ad coetum celebrem, nunc per genialia fulcra

externi ad ius conubii ; nam sanguine mixto

" Often mentioned as a source of alluvial gold.

'' The Tiber. The phrase is taken from the Aeneid (VIII,
77). Hesperia (the land of the west, from the Greek point of
view) is a poets' name for Italy. Rivers are compared to
bulls (c/. Horace's tauriformis Aufidus) ; hence corniger.

54

A REPLY TO ADDRESS OF SYMMACHUS

ruling power and bear gentle bonds in harmony
under the yoke, so that love of their religion should
hold men's hearts in union ; for no bond is made
that is worthy of Christ unless unity of spirit leagues
together the nations it associates. Only concord
knows God ; it alone worships the beneficent Father
aright in peace. The untroubled harmony of
human union wins his favour for the world ; by
division it drives Him away, with cruel warfare it
makes Him wroth ; it satisfies Him with the offering
of peace and holds Him fast with quietness and
brotherly love. In all lands bounded by the western
ocean and lightened by Aurora at her rosy dawning,
the raging war-goddess was throwing all humanity
into confusion and arming savage hands to wound
each other. To curb this frenzy God taught the
nations everywhere to bow their heads under the
same laws and become Romans — all whom Rhine
and Danube flood, or Tagus * with its golden stream,
or great Ebro, those through whose land glides the
horned river of the western world,* those who are
nurtured by Ganges or washed by the warm Nile's
seven mouths. A common law made them equals and
bound them by a single name, bringing the conquered
into bonds of brotherhood. We live in countries
the most diverse like fellow-citizens of the same
blood dwelling within the single ramparts of their
native city, and all united in an ancestral home.
Regions far apart, shores separated by the sea, now
meet together in appearing before one common court
of law, in the way of trade in the products of their
crafts they gather to one thronged market, in the
way of wedlock they unite in legal marriage with a
spouse of another country ; for a single progeny is

55

PRUDENTIUS

texitur alternis ex gentibus una propago.

hoc actum est tantis successibus atque triumphis

Romani imperii : Christo iam tunc venienti, 620

crede, parata via est, quam dudum publica nostrae

pacis amicitia struxit moderamine Romae.

nam locus esse Deo quis posset in orbe feroci

pectoribusque hominum discordibus et sua iura

dissimili ratione tuentibus, ut fuit olim ? 625

sic inconpositos humano in pectore sensus

disiunctasque animi turbato foedere partes

nee liquida invisit sapientia nee Deus intrat.

at si mentis apex regnandi iure potitus

pugnacis stomachi pulsus fibrasque rebelles 630

frenet et omne iecur ratione coerceat una,

fit stabilis vitae status, et sententia certa

haurit corde Deum domino et subiungitur uni.

en ades, Omnipotens, concordibus influe terris : 634
iam mundus te, Christe, capit, quem congrege nexu
pax et Roma tenent. capita haec et culmina rerum
esse iubes, nee Roma tibi sine pace probatur,
et pax ut placeat facit excellentia Romae,
quae motus varios simul et dicione coercet
et terrore premit ; nee enim spoliata prioris 640

robore virtutis senuit nee saecula sensit,
nee tremulis, cum bella vocant, capit arma lacertis,
nee tam degeneri venerandis supplicat ore

" The gradual extension of Roman citizenship culminated
in 212, when the edict of Caracalla made it practically universal
throughout the empire, so that there were now no peregrini,
i.e. subjects of Rome without citizen-rights. Under the old
system marriage fully recognised by Roman law between a
Roman and a peregrina or peregrinus was not possible unless
the privilege had been specifically conferred on the peregrine
community concerned. The sentiment of these lines is also

56

A REPLY TO ADDRESS OF SYMMACHUS

produced from the mixed blood of two different races."
Such is the result of the great successes and triumphs
of the Roman power. For the time of Christ's
coming, be assured, was the way prepared which the
general good will of peace among us had just built
under the rule of Rome. For what room could there
have been for God in a savage world and in human
hearts at variance, each according to its different
interest maintaining its own claims, as once things
were ? Where sentiments are thus disordered in
man's breast, agreement upset, and faction in the
soul, neither pure wisdom visits nor God enters.
But if a supremacy in the soul, having gained
authority to rule, checks the impulses of refractory
appetite and rebellious flesh and controls all its
passions under a single order, the constitution of life
becomes stable and a settled way of thought draws in
God in the heart and subjects itself to one Lord.

Come then, Almighty ; here is a world in harmony ;
do Thou enter it. An earth receives Thee now, O
Christ, which peace and Rome hold in a bond of
union. These Thou dost command to be the heads and
highest powers of the world. Rome without peace
finds no favour with Thee ; and it is the supremacy of
Rome, keeping down disorders here or there by the
awe of her sovereignty, that secures the peace, so
that Thou hast pleasure in it. She has not been
robbed of the might of her former valour and grown
feeble with age, she has not felt the force of time, and
it is with no shaking arm that she takes up her
weapons at the call of war. With no such failing
voice does she petition her august emperors as that

expressed by Prudentius' contemporary Claudian, Ve Consulatu
Stilichonis, III, 150 fF. .

57

PRUDENTIUS

principibus, quam vult praenobilis ille senator
orandi arte potens et callida fingere doctus 645

mentitumque gravis personae inducere pondus,
ut tragicus cantor ligno tegit or a cavato,
grande aliquod cuius per hiatum crimen anhelet.

si vocem simulare licet, nempe aptior ista
vox Romae est, quam nunc eius sub nomine promam.
quae quia turpe putat templorum flere repulsam 651
aegidaque in dubiis pro se pugnasse periclis
dicere seque gravem senio inclinante fateri,
ductores conplexa suos sic laeta profatur :
' O clari salvete duces, generosa propago 655

principis invicti, sub quo senium omne renascens
deposui vidique meam flavescere rursus
canitiem : nam cum mortalia cuncta vetustas
inminuat, mihi longa dies aliud parit aevum,
quae vivendo diu didici contemnere finem. 660

nunc, nunc iusta meis reverentia conpetit annis,
nunc merito dicor venerabilis et caput orbis,
cum galeam sub fronde oleae cristasque rubentes
concutio viridi velans fera cingula serto
atque armata Deum sine crimine caedis adoro. 665
crimen enim, piget heu, crimen persuaserat atrox
luppiter, ut sacro iustorum sanguine tincta
adsuetum bellis scelerarem funere ferrum.
illius instinctu primus Nero matre perempta
sanguinem apostolicum bibit ac me strage piorum
polluit et proprium facinus mihi saevus inussit. 671

"» Cf. lines 80 ff. and Symmachus 9.

" Actors on the stage wore masks more or less adapted to
the character, and having a wide opening for the mouth.
" See note on line 535.
<* Agrippina (Tacitus, Annals, XIV, 1-11).
• St Peter and St Paul.

58

A REPLY TO ADDRESS OF SYMMACHUS

very noble senator would have it, who is such a master
of the art of speech, so skilful in inventing clever
arguments and putting on an impressive figure to
lend them false weight,** just as a player in a tragedy
covers his face with a piece of hollow-shaped wood ^
to utter some great wickedness with all his breath
through its gaping mouth.

If one may assume a voice, surely more befitting
Rome is the voice which I shall now put forth in her
name. Because she thinks it dishonourable to lament
the rejection of her temples, to say that the aegis <^
fought for her in times of anxious peril, and to admit
that she is bowed under the weight of years, she
embraces her leaders and thus in good heart declares :
" I greet you, renowned captains, noble sons of an
unconquerable emperor under whom with life re-
newed I put old age entirely off and saw my gray
hair turn again to gold ; for though time reduces all
mortal things, length of days brings forth for me a
new life and I have learned by living long to defy
death. Now at last fit and proper reverence is paid
to my years. Now of right I am called venerable,
the head of the world, when I shake my helmet with
its red crests under a sprig of olive and veil my cruel
sword-belt with a garland of greenery, worshipping
God in arms but with no guilt of bloodshed. For it
was to sin (alas, to my sorrow now!), it was to sin
that savage Jupiter led me on, to stain my hands
with the holy blood of the righteous and defile with
the guilt of their death the sword that had its proper
use in war. It was at his prompting that Nero,
after slaying his mother ,'^ first drank the blood of the
apostles,* soiled me with the slaughter of devout men,
and branded his own cruel wickedness on me. After

59

PRUDENTIUS

post hunc et Decius iugulis bacchatus apertis

insanam pavit rabiem ; mox et sitis arsit

multorum similis, per vulnera tristia flagrans

extrahere insignes animas ac ludere poenis 675

undantesque meum in gremium defundere mortes

et sub iure fori non noxia colla secare.

hac me labe ream modo tempora vestra piarunt.

vivo pie vobis auctoribus, inpia pridem

arte lovis, fateor ; quid enim non ille cruentum 680

tradidit ? aut quid mite sibi placidumve poposcit ?

qui, dum praemetuit cultus inolescere Christi,

saeviit ac miserum foedavit sanguine saeclum.

et sunt qui nobis bella exprobrare sinistra

non dubitent, postquam templorum sprevimus aras,

adfirmentque Libyn Collinae a cardine portae 686

Hannibalem lovis imperio Martlsque repulsum,

victores Senonas Capitoli ex arce fugatos •

cum super e celso pugnarent numina saxo !

qui mihi praeteritam cladem veteresque dolores 690

inculcant iterum, videant me tempore vestro

lam nil tale pati : nullus mea barbarus hostis

cuspide claustra quatit, non armis, veste comisque

ignotus capta passim vagus errat in urbe

transalpina meam rapiens in vincula pubem. 695

" Emperor from 249 to 251. He tried to enforce conformity
to the state religion throughout the empire.

* The later persecutions took place mainly under Valerian
(in the years 257-259) and under Diocletian and his colleagues
(beginning in 303 and ended by the Edict of Milan issued by
Constantine and Licinius in 313).

" C/. Symmachus, 9. In 211 B.C. Hannibal marched to the
near neighbourhood of Rome in the hope of compelling the
Romans to withdraw from the siege of Capua. With a force
of cavalry he rode up to the Colline Gate, but made no attack
(Livy, XXVI, 10-11).

6o

A REPLY TO ADDRESS OF SYMMACHUS

him Decius " fed his mad rage by revelling in murder,
and then the like thirst burned hot in many others *
to drag out noble lives through cruel wounds and
make a sport of punishments, pouring a flood of
deaths into my lap and cutting off innocent heads by
sentence of the courts. It is only your times that
have cleansed me from this guilty stain. Under
your lead my life is godly ; formerly, I confess, I was
ungodly, through the deception of Jupiter. For
what bloody cruelty did he not pass to me ? When
did he ever demand for himself an act that was mild
and gentle ? Fearing beforehand that the worship
of Christ would take root, he vented his rage and
befouled a wretched world with blood. And yet
there are some who do not hesitate to reproach us
with ill fortune in wars since we rejected the altars in
the temples, and assert that the African Hannibal
was driven back from the hinge of the Colline Gate "
by the power of Jupiter and Mars, and the victorious
Senones ** routed from the citadel on the Capitol
because divine powers were fighting from the rock
high above! Let those who din into my ears once
more the story of past disasters and ancient sorrows
observe that in your time I suffer such things no
longer. No barbarian foe shatters my bars with
his spear, nor with strange arms and dress and hair
goes roving through my captured city, carrying off
my young men to bondage across the Alps. Not

<* Oneof a number ofCeltic tribes which had crossed the Alps
and occupied northern Italy about 400 B.C. In 390 a horde of
them sacked Rome but were unable to take the Capitoline
citadel. Some of them succeeded in climbing up the rock by
night, but the alarm was raised by some geese (c/. line 703)
which, because they were sacred to Juno, the hard-pressed
garrison had refrained from eating (Livy, V, 47).

6l

PRUDENTIUS

temptavit Geticus nuper delete tyrannus
Italiam patrio veniens iuratus ab Histro
has arces aequare solo, tecta aurea flammis
solvere, mastrucis proceres vestire togatos ;
iamque ruens Venetos turmis protriverat agros 700
et Ligurum vastarat opes et amoena profundi
rura Padi Tuscumque solum victo amne premebat.
depulit hos nimbos equitum non pervigil anser,
proditor occulti tenebrosa nocte pericli,
sed vis cruda virum perfractaque congredientum
pectora nee trepidans animus subcumbere leto 706
pro patria et pulchram per vulnera quaerere laudem.
numquid et ille dies love contulit auspice tantum
virtutis pretium ? dux agminis imperiique
Christipotens nobis iuvenis fult, et comes eius 710
atque parens Stilicho, Deus unus Christus utrique.
huius adoratis altaribus et cruce fronti
inscripta cecinere tubae : prima hasta dracones
praecurrit, quae Christi apicem sublimior efFert.
illic ter denis gens exitiabilis annis 715

Pannoniae poenas tandem deleta pependit.

" Visigoths under Alaric invaded Italy in 401, but were
repelled by StUicho at Pollentia in 402 or 403 (c/. line 720).
Claudian in his De Bello Getico, like Prudentius, represents
this battle as a crushing defeat of the Goths, but this is an
exaggeration (Hodgkin, Italy and her Invaders, I pt. ii, p.
722). Within a few years after these lines were written the

62

A REPLY TO ADDRESS OF SYMMACHUS

long since a Getic king " came from his native
Danube and essayed to wipe out Italy, having sworn
to rase these strongholds to the ground, destroy
our gold-roofed buildings with fire, and dress our
toga-clad nobles in skins. Already in his onward
rush he had trampled down Venetia's lands with his
squadrons and laid waste the riches of Liguria, and
was pressing hard on the fair countryside by the deep
Po and, passing the river, on the soil of Tuscany.
But it was no watchful goose that drove away those
clouds of horsemen, revealing a peril that was hidden
in the darkness of night, but the rude strength of
men, breasts shattered in the clash of battle, a spirit
that feared not to submit to death for its country
and to seek glorious honour through its wounds.
Did that day too bestow its great reward of valour
by Jupiter's favour? To lead our army and our
power we had a young warrior * mighty in Christ,
and his Companion and father Stilicho, and Christ
the one God of both. It was after worship at
Christ's altar and when the mark of the cross was
imprinted on the brow, that the trumpets sounded.
First before the dragon-standards " went a spear-
shaft raising the crest of Christ above them. There
the race that for thirty years had plagued Pannonia ^
was at last wiped out and paid the penalty. The

Goths were in Italy again and in 410 they took and plundered
Rome.

* Honorius became emperor of the West while still a boy
in 395. By his father's arrangement he was under the tute-
lage of Stilicho, an officer of Vandal origin who had risen high
in the Roman military service, and whose daughter he after-
wards married.

* See note on Cath. 5, 56.

'' The Visigoths had been a source of trouble south of the
Danube since 376.

63

PRUDENTIUS

corpora famosis olim ditata rapinis

in cumulos congesta iacent ; mirabere seris,

posteritas, saeclis inhumata cadavera late,

quae Pollentinos texerunt ossibus agros. 720

si potui manibus Gallorum excisa levare

de cinerum squalore caput, redeunte Camillo

signa renidenti fumans si fronte recepi,

si potui miseras sertis redimire ruinas

et male pendentes lauro praecingere turres, 725

quo te suseipiam gremio, fortissime princeps ?

quos spargam flores ? quibus insertabo coronis

atria ? quae fastis suspendam pallia portis,

inmunis tanti belli ac te stante sub armis

libera et aure tenus Geticos experta tumultus ? 730

scande triumphalem currum, spoliisque receptis

hue Christo comitante veni. date, vincula demam

captivis gregibus ; manicas deponite longo

tritas servitio, matrum iuvenumque catervae.

dediscat servire senex laris exul aviti, 735

discat et ad patrium limen genetrice reversa

ingenuum se nosse puer. timor omnis abesto ;

vicimus, exultare libet. quid tale repulso

Poenorum quondam duce contigit ? ille petitae

postquam perculerat tremefacta repagula portae,

Baianis resolutus aquis durissima luxu 741

° Tradition told how, when the Gauls were besieging the
Capitol at Rome (see note on line 688), Camillus was recalled
from exile and how, arriving with a force just when a ransom
in gold was being weighed out to the Gauls, he drove them
from the city.

64

A REPLY TO ADDRESS OF SYMMACHUS

bodies of men who once enriched themselves by their
ill-famed plundering now lie piled in heaps. Thou
wilt marvel, Posterity, in late ages at corpses lying
unburied far over the ground, which have covered the
fields of Pollentia with their bones. If I was able to
lift my head from the desolation of ashes after I was
laid low by the hands of the Gauls; if at Camillus'
return, still smoking as I was, I received back my
standards with a smiling face * ; if I could wreathe my
sad ruins with garlands and gird my listing towers
with bay, with what feelings shall I take thee to my
heart, most valorous emperor ? What flowers shall I
scatter, in what wreaths set my halls, with what
drapings hang my gates in celebration? For this
great war has not touched me, but while thou didst
stand under arms I have been free and the Goths'
invasion only reached my ears. Mount the triumphal
car, take thy spoils and come hither with Christ by
thy side. Let me take the chains from off you
captive throngs, drop the manacles that long bondage
has worn smooth, ye troops of matrons and young
men ! * Let the old man be no longer a slave in
exile from the home of his ancestors, and the child
begin to know himself free-born, now that his mother
has come back to his father's house. Begone all
fear! We have won the victory; now will we leap
with joy. What success like this fell to us when long
ago the Carthaginian captain was driven away ?
He, after attacking our gate and shaking its bars
with his strokes, weakened himself with the waters of
Baiae, with indulgence forsook his hardy strength,

* The victory at Polleutia led to the release of many who
had been in the hands of the Goths. Cf. Claudian, De Bella
Oetico, 616 if.

65
VOL. II. D

PRUDENTIUS

robora destituit ferrumque libidine fregit.

at noster Stilicho congressus comminus ipsa

ex acie ferrata virum dare terga coegit.

hie Christus nobis Deus adfuit et mera virtus, 745

illic lascivum, Campania fertilis, hostem

deliciae vicere tuae ; non luppiter acrem

protexit Fabium, sed iuvit amoena Tarentus,

quae dedit inlecebris domitum calcare tyrannum.

his ego pro meritis quae praemia digna rependam, 750

non habeo : membra statuis effingere vile est ;

virtutem nil vile decet ; nam vile, quod aetas

eripit : aera cadunt aut fulvum defluit aurum

aut candor perit argenti si defuit usus,

et fuscata situ corrumpit vena colorem. 755

viva tibi, princeps, debetur gloria, vivum

virtutis pretium decus inmortale secuto.

regnator mundi Christo sociabere in aevum,

quo ductore meum trahis ad caelestia regnum.

nil te permoveat magni vox rhetoris, oro, 760

qui sub legati specie sacra mortua plorans

ingenii telis et fandi viribus audet,

heu, nostram temptare fidem nee te videt ac me

devotos, Auguste, Deo, cui sordida templa

clausimus et madidas sanie deiecimus aras. 765

<• Livy (XXIII, 18. Cf. 45) claims that Hannibal's forces
were demoralised by spending the winter after the battle of
Cannae amid the luxuries of Capua in Campania; but this
was before his march to Rome, not after it as Prudentius here
says; nor did he on that occasion attack the city. Baiae
itself is not historically connected with Hannibal. It was
later a sea-side resort of wealthy Romans and had warm
springs. Prudentius thinks of it here because, like Capua, it
was in Campania and had a reputation for luxury and dissipa-
tion. Cicero's enemy Clodius on one occasion tried to dis-
credit him by alleging that he had been there.

66

A REPLY TO ADDRESS OF SYMMACHUS

with lust broke the power of his sword." But our
Stilicho grappled with the foe and compelled them to
flee in their armour from actual battle. In this case
Christ our God and sheer valour were on our side ;
in that, it was thy voluptuous delights, fertile
Campania,'' that overcame our licentious enemy ;
it was not Jupiter who protected the bold Fabius,
but the charms of Tarentum that aided him, enabling
him to trample on a tyrant who was already subdued
by her allurements." In recompense for these
services I know not how to make fitting return. To
represent thy person in statues would be paltry
(and nothing paltry is beseeming to merit), for that
which time steals is paltry. Bronzes fall down,
yellow gold passes away, silver loses its sheen for
want of use, and the metal is blackened by neglect
and its colour spoiled. To thee, our emperor, a
living glory is due, a living reward for thy merit,
since thou hast sought after honour that is deathless.
As ruler of the world thou shalt be made partner with
Christ for ever, for under his leadership thou dost
draw my realm to the heavens. Let not the voice
of the great orator prevail on thee, I pray, when under
the guise of a deputy he bemoans the fate of rites that
are dead, and with all the weapons of his mind and
powers of speech dares, alas! to attack our faith,
not seeing that thou and I, Augustus, are vowed to
God, in whose honour we have closed the foul
temples and cast down the blood-soaked altars. Let

* Campania is often praised for its surpassing fertility (e.g.
Pliny, Nat. Hist. XVIIl, 109-111).

' In the 2nd Punic War Q. Fabius Maximus recovered
possession of Tarentum from the Carthaginians. Horace
calls it " soft " (with reference to its climate) and " unwar-
like."

67

PRUDENTIUS

unus nostra regat servetque palatia Christus ;
ne quis Romuleas daemon iam noverit arces,
sed soli pads Domino mea serviat aula."
sic adfata pios Roma exoravit alumnos
spernere legatum non admittenda petentem, 770
legatum lovis ex adytis ab haruspice missum,
at non a patria ; patriae sua gloria Christus.
persistit tamen adfirmans iter esse viandi
multifidum variumque, Deus cum quaeritur unus ;
hinc alios, ast inde alios properare seorsum, 775

quemque per anfractus proprios; sed conpeta

eodem
fine coartari simul et concurrere in unum ;
quin etiam caelum atque solum, ventos, mare, nubes
omnibus in commune dari, vel qui colimus te,
Christe, vel exta litant sculptis qui tabida saxis. 780
non nego communem cunctis viventibus usum
aeris, astrorum, pelagi, telluris et imbris.
immo etiam iniustus pariter iustusque sub uno
axe habitant, unas capit inpius et pius auras,
castus et incestus, meretrix et nupta, nee alter 785
ore sacerdotis quam myrmillonis anhelat
spiritus, aerio vitam qui temperat haustu.
nubis verna pluit zephyro inpellente, sed aeque
furis et innocui fecundat rura coloni.
gurgitis aestivi sic pura fluenta viator, 790

ut latro, fessus adit ; sic piratis mare servit
ut mercatori, nee fluctus secius hosti
obsequitur, quam cum licitae fert transtra carinae.
ergo capax utriusque rei natura creandis
se praebet populis, nee habet discernere dispar 795

" See note on line 90.
68

A REPLY TO ADDRESS OF SYMMACHUS

Christ alone rule and keep our palaces, let no evil
spirit any longer know the strongholds of Romulus,
but my court serve the Lord of peace alone."

So speaking, Rome has prevailed on her loyal sons
to reject the deputy's inadmissible petition, for he
was a deputy sent by a soothsayer from the shrine of
Jupiter, not by his country. His country's proper
glory is Christ. Yet he keeps on, asserting that
there are manifold different routes of travel in the
search for the one God.« Seekers, he says, make
haste after Him from different sides in separation,
each by his own winding path, but the ways contract
and meet in the same end, coming together into one.
And he claims that sky and earth, wind and sea and
clouds are given to all in common, both to us who
worship Thee, O Christ, and those who offer rotting
entrails to carved stones. I do not deny that enjoy-
ment of air, stars, ocean, earth, rain, is common to
all that live; indeed the unrighteous and the
righteous dwell together under the same sky, the
ungodly and the godly draw in the same air, the
pure and the impure, the harlot and the wedded
wife, and it is the same breath that breathes in the
mouth of priest and gladiator, controlling the life
with the draught of air. The cloud showers its
rain in spring when the west wind drives it, but it
enriches equally the land of the thief and the honest
farmer. Traveller and robber, when they are tired,
visit alike the pure waters of the stream in sum-
mer, the sea serves the pirate as well as the trader,
and its waves are as compliant to an enemy as when
they bear the thwarts of a lawful ship. Nature,
then, while furnishing her services for the creation
of peoples, is indifferent and cannot distinguish be-

69

i

PRUDENTIUS

viventum meritum, quos tantum pascere iussa est.
servit enim mundus, non iudicat ; hoc sibi summus
naturae Dominus praescripta in tempora servat.
nunc adsunt homini data munera legibus isdem
quis concessa semel : fons liquitur, amnis inundat,
velivolum ratibus mare finditur, influit imber, 801
aura volat tenuis, vegetatur mobilis aer,
et res naturae fit publica promptaque cunctis,
dum servant elementa suum famulantia cursum.
sic probus atque reus capitalis criminis isdem 805
sideribus facilisque poli bonitate fruuntur.
vivere commune est, sed non commune mereri.
denique Romanus, Daha, Sarmata, Vandalus, Hunnus,
Gaetulus, Garamans, Alamannus, Saxo, Galaula,
una omnes gradiuntur humo, caelum omnibus unum

est,
unus et oceanus, nostrum qui continet orbem. 811
addo aliud : nostros potant animalia fontes ;
ipso rore mihi seges est, quo gramen onagris,
spurca suis nostro amne natat, nostra intrat et ipsos
aura canes animatque levi fera corpora flatu. 815
sed tantum distant Romana et barbara, quantum
quadrupes abiuncta est bipedi vel muta loquenti ;
tantum ^ etiam qui rite Dei praecepta sequuntur,
cultibus a stolidis et eorum erroribus absunt.
non facit ergo pares in religione tenenda 820

aeris et caeli communio ; corpora tantum

^ Bergman reads quantum vnth most of his MSS.

" This appears to be the first occurrence of the name in
literature. Orosius, who wrote in the early part of the 5th
century, but later than Prudentius, gives Gcdaules (or Galaulae)
70

'/5»J

A REPLY TO ADDRESS OF SYMMACHUS

tween the different merits of the living, because her
only duty is to feed them. For the world is our
servant, not our judge; this function the supreme
Lord of nature reserves for Himself at the appointed
season. Man has now possession of the gifts that
were given him, on the same terms as when they were
granted once for all : the spring flows, the river is
full, the sail-winged sea is cut by ships, the rain
streams down, the thin breeze flies, the air is brisk
and nimble, and the substance of nature becomes
common property available for all so long as the
elements in our service keep their due course. Thus
the good man and he who is guilty of a capital crime
have the benefit of the same stars and the same
benevolence of the indulgent heavens. Life is
common to all, but merit is not. And accordingly
Roman, Dahan, Sarmatian, Vandal, Hun, Gaetulian,
Alamannian, Saxon, Galaulian," all walk on the same
earth, all have the same sky and the same ocean
bounding our world. And more than that, the
animals drink of our springs, the same dew that gives
grass to the wild asses gives me corn, the dirty sow
bathes in our river, our air enters into the very dogs
and with its light breath animates the bodies of wild
beasts. Yet what is Roman and what is barbarian
are as different from each other as the four-footed
creature is distinct from the two-footed or the dumb
from the speaking ; and no less apart are they who
loyally obey God's commands from senseless cults
and their superstitions. So the sharing of air and sky
does not make them alike in their holding to religion ;
it only produces and nurtures and restores their

as the " modem " name for the Autololes, an African people
mentioned by Lucan {IV, 677).

71

PRUDENTIUS

gignit, alit, reparat, recidivaque semina servat.

nee refert, euius generis cuiusve figurae

aut cuius meriti : modo sint ut corpora terra

edita terrenis quibus est vigor ex elementis ; 825

artificis quia Patris opus discrimine nullo

influit in medium nee avaro munere currit,

ante datum quam primus homo sordesceret Adam.

nee vitio utentum restrictum deficit aut se

subtrahit indignis, nee foeda et turpia vitat. 830

haud aliter solis radius, cum luminat omnes

difFuso splendore locos, ferit aurea tecta,

sed ferit et nigro sordentia culmina fumo.

intrat marmoribus Capitolia clara, sed intrat

carceris et rimas et taetra foramina clausi 835

stercoris et spurcam redolenti in fornice cellam.

sed non illud erunt obscura ergastula, quod sunt

regia gemmato laquearia fulva metallo.

nempe magis non illud erunt, qui numen in urnis

quaerunt ac tumulis et larvas sanguine placant, 840

quod sunt qui summum caeli Dominum venerantur

iustitiamque litant et templum pectoris ornant.

secretum sed grande nequit rationis opertae

quaeri aliter quam si sparsis via multiplicetur

tramitibus, et centenos terat orbita calles 845

quaesitura Deum variata indage latentem.

longe aliud verum est ; nam multa amba go viarum

anfractus dubios habet et perplexius errat ;

" I.e. through the interstices of the leafy boughs with
which, as Varro {Res Rusticae, I, 13, 4) recommends, the sides
and top of the dung-heap are covered from the sun.

72

A REPLY TO ADDRESS OF SYMMACHUS

bodies and maintains the recurring generations.
And it matters not of what kind or shape or merit
they are, provided they are born of earth as bodies
drawing their energy from earthly elements ; because
the work of the Father and Creator flows into a
common stock making no distinction, and runs on
with no stinted liberality, having been given before
the first man Adam defiled himself. It is not re-
stricted or cut short by the fault of the users, it does
not withdraw itself from the unworthy nor shun
what is foul and base. In the same way the sun's
ray, when it scatters its brightness and lights up all
places, strikes on golden roofs, but strikes also on
roof-tops that are begrimed with black smoke. It
enters the Capitol which shines bright with its
marbles, but it enters also the chinks of the prison-
house and the noisome openings in the cover of the
dung-heap <* and the filthy chamber in the stinking
brothel. But that will not make dark jails the
same as kings' palaces where the pannelled ceilings
are yellow with gem-encrusted gold; still less will
those who seek for divinity in funeral-urns and tombs
and propitiate ghosts with blood be the same as those
who worship the supreme Lord of the heavens,
offering to Him the sacrifice of righteousness and
embellishing for Him a temple in their heart. But,
says he, the grand secret of mysterious truth can
only be sought out by a multiplicity of ways and
wide-spread tracks ; the course which is to search
out the hidden God must trace Him by diverse
ways and tread a hundred paths. Far other is the
reality; for much going about of ways involves
windings and uncertainties and more confused
wandering; none but the single way is free from

73

PRUDENTIUS

sola errore caret simplex via, nescia flecti

in diverticulum, biviis nee pluribus anceps. 850

Non tamen infitior duplex occurrere nobis
semper iter, geminis mortalia partibus ire,
cum dubitant quonam ferat ignorantia gressum.
altera multifida est, at simplex altera et una ;
una Deum sequitur, divos colit altera plures, 855
et tot sunt eius divortia quot templorum
signa, quot aereis volitant phantasmata monstris.
aut hos thyrsigeri rapit ad Dionysia Bacchi,
inlicit aut alios ad Saturnalia festa,
aut docet occultus quae sacra Diespiter infans 860
inter tinnitus solvi sibi poscat aenos.
iamque Lupercales ferulae nudique petuntur
discursus iuvenum ; Megalesius hinc spado diris
incensus furiis caeca ad responsa vocatur.
sunt qui quadriviis brevioribus ire parati 865

vilia Niliacis venerantur holuscula in hortis,
porrum et caepe deos inponere nubibus ausi,
alliaque et senapin ^ caeli super astra locare.

^ The MSS. have serapen {Bergman) or serapin. senapin is
0. Meyer''8 emendation.

" A wand or staff borne by Bacchus (Dionysus) and his
attendants. It was wreathed with ivy and vine-leaves, and
topped with a pine-cone.

* The SatumaUa, lasting for several days from December
17th, began with sacrifices but were mainly kept as a time of
holiday with feasting and jollity. Presents were given
between friends, and slaves were treated as free.

" The Curetes by beating brass on brass in their dance
drowned the cries of the infant Jupiter in Crete and so kept
the secret of his concealment. (See note on line 492 and cf.
Lucretius, II, 629-639.) Diespiter is explained as an old
nominative case which in ordinary use was displaced by its
vocative luppiter.

74

A REPLY TO ADDRESS OF SYMMA(\

straying, the way where there is no turning asid^
a by-road nor hesitation at a number of forks. \

Yet I do not deny that a double path always ct.i-
fronts us and that mortality goes two ways, in uncer-
tainty as to where its ignorance is carrying its step.
The one splits into many branches, but the other
is one and single. One follows after God, the other
worships a number of deities and has as many offshoots
as there are statues in the temples or phantoms flit-
ting about in unsubstantial monstrous shapes. Some
it carries to the Dionysiac rites of Bacchus with his
thyrsus ; « others it tempts to the festival of Saturn,*"
or teaches the rites of which the infant Jupiter in
hiding demands payment amid the ringing of brass."
And then they seek after the whips and the running
about naked of young men at the Lupercalia,'*
and the Megalesian eunuch, fired with fearful frenzy,
is called to utter oracles that are dark. Some are
ready to go by shorter cross-roads and worship
paltry vegetables in gardens by the Nile, daring to
set leek and onion in the clouds as gods and put
garlic and mustard above the stars in the sky.« For

•* A very ancient festival at Rome, celebrated on February
loth. Two companies of youths, called Luperci and clad in
the skins of goats which had been sacrificed, ran round the
boundaries of the Palatine Hill striking at the spectators
(especially women) with strips of goat-hide.

* There is no evidence that the Egyptians as a nation did
this. The source of these lines is probably Juvenal, 15, 1-11,
where it is said that Egyptians think it sacrilege to eat leek or
onion. This may have been true of some Egyptians in Roman
times; or it may only be that some abstained from eating
them; the Israelites in Egypt could eat leeks, onions and
garlic freely (Numbers, xi, 5). Animals were venerated in
various ways; in some cases gods were conceived of as
animals or part-animal, and certain animals were sacred to
certain gods.

75

PRUDENTIUS

Isis enim et Serapis et grandi simia cauda
et crocodilus idem quod luno, Laverna, Priapus. 870
hos tu, Nile, colis, illos tu, Thybris, adoras :
una superstitio est, quamvis non concolor error,
hinc alia exoritur tenebrosis tecta frutectis
semita, quam peeudes et muta animalia carpunt
quaeque latent silvis : operitur nescia caeli 875

mens hominum saevo vivens captiva tyranno.
haec putat esse Deum nullum, namque omnia verti
casibus, et nuUo sub praeside saecla rotari.
hoc iter haudquaquam magno discrimine distat
hisce viis quas vos teritis, qui numina multa 880

et portenta deum summum numerosa putatis.
simplicis ergo viae dux est Deus, ille per unam
ire iubet mortale genus, quam dirigit ipse
sublimem dextro celsa ad fastigia clivo.
prima viae facies inculta, subhorrida, tristis, 885

difficilis, sed fine sui pulcherrima et amplis
praedita divitiis et abundans luce perenni,
et quae praeteritos possit pensare labores.
multiplici dux daemon adest, qui parte sinistra
centifidum confundit iter ; trahit inde sophistas 890
barbatos, trahit hinc opibus vel honore potentes ;
inlicit et volucrum Unguis et haruspice fallit,
instigat bacchantis anus ambage Sibyllae,
involvit mathesi, magicas inpellit in artes,

" A patroness of thieves and tricksters. Cf. Horace
Epistles, I, 16, 60.

* See note on I, 111.

" The Romans characteristically personified chance as the
goddess Fortuna, on the vogue of whom in common life see
Pliny, Nat. Hist. II, 22.

" Cf. Hamart. 789 ff.

76

A REPLY TO ADDRESS OF SYMMACHUS

Isis and Serapis and the Ape with the great tail and
the Crocodile are the same thing as Juno, Laverna,"
Priapus.* Those thou dost worship, O Nile; these
thou, O Tiber, dost venerate. It is the same super-
stition, though the error wears a different hue.
Elsewhere there starts another path, which is hidden
under bushes in the dark, and along it cattle, dumb
animals, creatures that hide in the woods, make
their way : it is where the mind of man is covered
over, knowing nothing of heaven and living in
captivity under a cruel despot. It thinks there is no
God, for all things are moved by chance and the ages
whirl round under no governor.*' This route is
separated by no great distance from these ways which
you tread, you who think there are many deities,
a crowd of supreme gods who are mere monstro-
sities. It is a single path, then, on which God is our
guide ; He bids the race of men go by one way,
which He makes straight high up along the slope on
the right,** towards the lofty peaks. At first the path
appears rude, somewhat rough, grim, and hard ; but
at its end it is most beautiful, furnished with plen-
teous riches, abounding in everlasting light, and able
to make up for the toils of the past. On the manifold
way the guide is the devil, who on the left hand splits
it into the confusion of a hundred paths. One way
he drags bearded « philosophers, another way men
who are mighty in riches or honour. He tempts
them on with the voices of birds, too, and cheats
them with soothsaying, incites them with the
obscurities of a raving old Sibyl, entangles them in
astrology, drives them on to practise magic arts,

' The beard, like the staff (Hamart. 402), was characteristic
of professed philosophers. Cf. Apoth. 200.

77

PRUDENTIUS

omine sollicitat, capit augui-e, territat extis. 895

cernis ut una via est multis anfractibus errans,

talem passa ducem qui non sinat ire salutis

ad Dominum, sed mortis iter per devia monstrat,

devia pieta bonis brevibus, sed fine sub ipso

tristia et in subitam praeceps inmersa Charybdem ?

ite procul, gentes ! consortia nulla viarum 901

sunt vobis cum plebe Dei ; discedite longe

et vestrum penetrate chaos, quo vos vocat ille

praevius infernae perplex a per avia noctis !

at nobis vitae Dominum quaerentibus unum 905

lux iter est et clara dies et gratia simplex,

spem sequimur gradimurque fide fruimurque futuris,

ad quae non veniunt praesentis gaudia vitae,

nee currunt pariter capta et capienda voluptas.

ultima legati defleta dolore querella est 910

Palladiis quod farra focis, vel quod stipis ipsis
virginibixs castisque choris alimenta negentur,
Vestales solitis fraudentur sumptibus ignes.
hinc ait et steriles frugescere rarius agros
et tristem saevire famem, totumque per orbem 915
mortales pallere inopes ac panis egenos.
quae tanta extiterit praesenti tempore tamque

" Of boys and girls. Cf. Horace, Odes, I, 21 ; IV, 6, 29 ff.
Carm. Saec. 5-8.

* Gratian in 382 had disendowed the priestly colleges.
Symmachus (11 fF.) protests most particularly against the
loss of support and privileges by the Vestal Virgins. These
were six in number and their chief duty was to tend the sacred
fire on the " hearth " of the state in the temple of Vesta.
This goes back to very ancient times; in a primitive com-

78

A REPLY TO ADDRESS OF SYMMACHUS

inveigling them with omens, deceiving them with
augury, frightening them with entrails of beasts.
Do you not see how it is but one way, that wanders
in many windings under a guide who will not let you
go to the Lord of salvation, but shows you the road
to death along by-ways — by-ways which are tricked
out with short-lived benefits but at the end are grim
and plunge suddenly down headlong to Charybdis ?
Away, ye pagans ! You have no fellowship in the
way with the people of God. Depart ye afar, and
enter into your own darkness, whither that guide
calls you, who goes before you over tangled ways
far from the road, in the night of hell ! But for us as
we seek the Lord of life the one way is light and clear
day and grace unmixed ; we follow hope, walking by
faith and enjoying things to come, to which the joys
of this present life do not attain, for the pleasure that
is gained already and that is to be gained hereafter
do not run side by side.

The deputy's last tearful, sorrowful complaint is
that sacrificial grain is refused to the altars of Pallas,
grants to the very Vestals, and maintenance to the
pure choirs," and that Vesta's fires are cheated of
their wonted upkeep.* And this, he says, is why our
fields are barren and their fruits scantier, grim
famine rages, and over the whole world mankind are
pale with want and lack of bread. What great,
malignant famine has arisen at this present time,

munity it was essential to keep one fire always alight, and the
duty was probably laid on the daughters of the chief. The
rites of Vesta were the most central and vital feature of the
old state religion, and the Virgins were always held in great
reverence and honour. To this stoppage of support Sym-
machus attributes a subsequent failure of the harvest and
other calamities.

79

PRUDENTIUS

invidiosa fames, quam Triptolemi Cererisque

moverit ira penu pro virginis ulciscendo,

non memini nee tale aliquid vel fama susurrat.

audio per Pharios Nilum discurrere campos 921

more suo viridisque sata stagnare Canopi.

aut veniat sicco qui flumine nuntius adfert

ieiunam squalere siti sub pulvere Memphim..

nee Pelusiacae limum sudare paludis. 925

num fons arcano naturae tectus operto

aruit, et tenuem vix stillat vena liquorem ?

num refugus nostras odit praestringere ripas

amnis et exustos cursum deflectit ad Indos ?

num tractu in medio bibulus vorat alveus undam 930

fluminis et subito stagna absorbentur hiatu,

ne sulcos operire vadis neve arida possint

Aegypti per plana trahi glebasque rigentes

infusis ad pingue lutum mollire fluentis,

unde seges late crinitis fluctuet agris, 935

densius et gravidis se vestiat aequor aristis ?

respice, num Libyci desistat ruris arator

frumentis onerare rates et ad ostia Thybris

mittere triticeos in pastum plebis acervos,

numne Leontini sulcator solvere campi 940

cesset frugiferas Lilybeo ex litore cumbas,

" Triptolemus appears in mythology as commissioned by
Ceres to be a pioneer of corn-growing. Cf. Ovid, Fasti,
IV, 550-60, Metamorphoses, V, 645-7.

* But praesenti tempore, the time at which Prudentius is
writing, does not indicate the time at which Symmachus
made the appeal (see Introduction, p. xi). Symmachus says
distinctly that there was a national scarcity owing to failure
of crops in the grain-supplying provinces.

" I.e. Ethiopians, as in the Oeorgics, IV, 293, where Virgil
also is speaking of the Nile.

8o

A REPLY TO ADDRESS OF SYMMACHUS

caused by the wrath of Triptolemus " and Ceres to
avenge the Vestal's lost maintenance, I cannot
think, and even report makes no whisper of such a
thing.* I do hear it said that Nile spreads over the
plains of Egypt in his usual way and makes a lake of
the corn-lands of green Canopus. Else would a
messenger come with the news that the river is dry
and Memphis lies barren and parched with drought
under the dust, while the mud of Pelusium's marsh-
land has ceased to steam. Has the source which is
hidden in the deep mystery of nature dried up, its
spring scarce giving a meagre drop of water ? Has
the river turned back, not liking to wash our banks,
and is it diverting its course towards the sunburnt
Indians ? '^ Does its thirsty channel engulf the
water of the river in mid course ? Is its stream
suddenly swallowed down some gaping hole and
prevented from covering the furrows with its shallow
sea and spreading over the dry plains of Egypt,
softening the stiff clods into rich clay soil with the
inpouring of its flood, so that corn may wave like
locks of hair far over the fields and the expanse
of land clothe itself more thickly with full ears ? See
if the farmer of the African country-side is ceasing to
load ships with his grain and send to Tiber's mouth
his heaps of wheat to feed the people, if he who
furrows the plain of Leontini <* is behind-hand in sail-
ing his corn-ships from the shore of Lilybaeum,''
and the fleet that brings the gathered stores of

'' In Sicily, which with Egypt, Africa, and Sardinia sup-
plied most of the grain required at Rome. Letters of Sym-
machus (VI, 14 and 18; II, 6) show the alarm felt at Rome
when the revolt of Gildo in Africa in the last years of the 4th
century threatened to stop the supply from that source.

PRUDENTIUS

nee det vela fretis Romana nee horrea rumpat

Sardorum congesta vehens granaria classis.

ergo piris mensas silvestribus inplet arator

Poenus et evulsas Siculus depascitur herbas, 945

iamque Remi populo quernas Sardinia glandes

subpeditat, iam corna cibus lapidosa Quiritum ?

quis venit esuriens magni ad spectaeula eirci ?

quae regio gradibus vaeuis ieiunia dira

sustinet ? aut quae lanieuli mola muta quiescit ? 950

quantos quaeque ferat fruetus provincia quamque

ubere fecundo large fluat orbis opimus,

indicio est annona, tuae quae publica plebi,

Roma, datur tantaeque manus longa otia pascit.

sit fortasse aliquis paulo infecundior annus : 955

nil mirum nee in orbe novum, didicere priores

perpessi plerumque famem, si tabidus aer

siccavit tenues ardenti sidere nubes

nee vernas infudit aquas creberrimus imber

fruge nova et viridi, si messis adulta priusquam 960

conceptas tenero solidaret lacte medullas,

adflatum calido sucum contraxit ab euro

ieiunosque tulit calamos atque inrita vota

agricolae sterilis stipularum silva fefellit.

his, ni fallor, ager vitiis corruptus et ante 965

subiacuit quam Palladium, quam Vesta penates

sub lare Pergameo servarent igne reposto,

" For administrative purposes Rome was divided by Augus-
tus into 14 " regions."

" See note on I, 582,

" There were public grain-mills, driven by water, on the
Janiculum (Platner-Ashby, Topographical Dictionary of
Ancient Rome, s.v. Molinae).
82

A REPLY TO ADDRESS OF SYMMACHUS

Sardinian barns no longer spreading its canvas on
the sea and filling the store-houses of Rome to
bursting. Is the farmer of Carthage, then, filling his
table with wild pears, he of Sicily feeding on herbage
he has plucked from the ground? Is Sardinia now
supplying the people of Remus with acorns from her
oak trees ? Are stony cornels now the food of the
Romans ? Who comes hungry to the shows in the
great circus ? What district " of Rome is enduring
the horrors of want because the Steps ^ are empty ?
What mill on Janiculum " is silent and at rest ?
How great is the produce every province brings,
with what rich and generous fertility the fruitful
world abounds, is shown by the food which the state
gives to thy people, O Rome, and which feeds the
long idleness of that great multitude. Granted that
one year is perchance a little less fertile than another,
that is nothing strange nor a new thing in the world.
Former generations have learned it by suffering
hunger often, if a blighting atmosphere dried up the
thin clouds under a burning sun and there was no
frequent rain to shed its showers in spring, when the
crop was young and green ; if the corn grew up
before it could firm with its tender milk the grains it
had conceived, and its sap was checked by the breath
of a hot east wind, so that it produced unfertile stalks
and a barren forest of straws cheated the farmer's
hopes and brought them to nothing. To such failings,
I feel sure, the land was subject and was spoiled by
them, even before the Palladium or Vesta with her
fire hid from view kept safe the spirits of the house "^

^ Properly of the store-room (penus). They are often
associated with Vesta, the spirit of the fire.

83

PRUDENTIUS

quam Priami genitor conductis moenia fabris

extrueret, quam virgo suas fundaret Athenas

Pallas ; in his quoniam Vestalis origo favillae 970

urbibus, ut memorant, primo de fomite sumpta est

sacraruntque focos aut Phryx aut Graius alumnos.

antiquis elementa labant erroribus, ac de

legitimo discussa modo plerumque feruntur

in casus alios quam lex habet aut iter anni. 975

nunc consumit edax segetem rubigo maligni

aeris ex vitio, nunc culpam vere tepenti

post zephyros gelidi glacies aquilonis inurit

ambustumque caput culmi fuligine tinguit ;

seminis aut teneri turgens dum germinat herba, 980

continuis nimiisque perit constricta pruinis

nee potis est tenuem telluri adfigere fibram ;

mox eiecta solo glacie sidente superfit

nudaque subducto radix avellitur arvo.

ancipites tribuli subeunt et carduus horrens ; 985

hos fert sicca sitis, hunc ebrius educat umor.

temperies efFusa minus vel plus agit istos

terrarum morbos et mundum vulnerat aegrum.

non aliter nostri corruptus corporis usus

in vitium plerumque cadit nee in ordine recto 990

perstat et excessu moderaminis adficit artus ;

unus enim status est mundique et corporis huius

quod gerimus ; natura eadem sustentat utrumque.

edita de nihilo crescunt, nihilumque futura

" Laomedon, who employed the gods Poseidon and Apollo
to build the walls of Troy but afterwards refused them the
payment he had promised.

* Vesta is identical with the Greek Hestia. Virgil (Aeneid,
II, 293-7) represents the spirit of Hector instructing Aeneas
to take Vesta and the Penates of Troy from the burning city
to the new home which he was destined to found.

84

A REPLY TO ADDRESS OF SYMMACHUS

under a Trojan roof; before Priam's father" hired
workmen to build his walls, before the maiden Pallas
founded her own dear Athens — for it was in these
cities, as they tell, that the Vestal fire was first
caught from the primal touchwood, and Phrygian or
Greek fed the hearths and held them sacred.* The
deviations and unsteadiness of the elements are
ancient ; they are often shaken out of their proper
limits and rush into happenings which do not belong
to their law or the course of the year. Sometimes
wasting rust consumes the crop, arising from a taint
and malignity in the air ; sometimes in a warm spring
after the west winds have blown, an icy blast from
the cold north burns a fault into the corn, staining
the blighted head of the stalk soot-black ; or while
the blade is sprouting and swelling from the tender
seed it is shrivelled and killed by uninterrupted hard
frosts ; it cannot fix its slender tissue in the earth,
and then as the frost goes deeper it is forced out of
the ground and lies above it, the bare root torn away
with no soil to cover it. Twin-spiked caltrops and the
prickly thistle come up, those produced by parching
drought, this by soaking moisture. The weather by
defect or excess brings on these plagues of the earth
and sickens and hurts the world. In the same way
the functioning of our body often goes wrong and
lapses into some imperfection ; it does not continue
in the right system, and by getting out of control
brings disease on our organs. For the constitution
of the world and of this body which we wear is one ;
it is the same nature that upholds both. Produced
from nothing they grow up, and because they are
destined to return to nothingness they either become
infirm through disease or they are overcome by time

85

PRUDENTIUS

aut titubant morbis aut tempore victa senescunt,

nee natura caret vitio, cui terminus instat. 996

semper, crede, polus variis proventibus annos

texuit : hos multa ditavit fruge fluentes,

quosdam infelices astris damnavit iniquis,

spe cassa et sterili curam frustratus agrestem. 1000

sed si Vestales ulciscitur ista puellas

pestis, ab infido quae gignitur inproba mundo,

cur non Christicolum tantum populatur agellos,

per quos virginibus vestris stata dona negantur ?

utimur et ruris reditu et ratione colendi, 1005

exercere manum non paenitet : et lapis illic

si stetit, antiquus quern cingere sueverat error

fasceolis vel gallinae pulmone rogare,

frangitur et nullis violatur Terminus extis,

et quae fumificas arbor vittata lucernas 1010

servabat, cadit ultrici succisa bipenni.

nee tamen idcirco minor est aut fructus agelli

aut tempestatis dementia laeta serenae,

temperet aut pluvius qui culta novalia ventus.

sed nee magno opus est frugi viventibus, et cum

maxima proveniunt non amplo in gaudia censu 1016

solvimur inque lucrum studio exultamus avaro.

nam quibus aeternum spes informatur in aevum,

omne bonum tenue est quod praesens ingerit aetas.

" The boundary stone, which from early times was an
object of veneration. From the numen or spirit residing in it
the notion of the god Terminus developed. His festival was
celebrated in February (Ovid, Fasti, II, 639 ff.). The
boundary mark, which might be not a stone but a tree-
stump (Ovid, I.e. 641-2) or a tree (c/. line 1010 and Horace,
Epistles, II, 2, 170), was then decorated, and sacrifice was

86

A REPLY TO ADDRESS OF SYMMACHUS

and grow old and feeble ; a nature which is doomed
to have an end is not free from imperfection. At all
times, be assured, the sky has woven the fabric of
the years with varying increase. Some it has en-
riched with great abundance of produce, some it has
doomed to be ill-starred and barren, disappointing the
countryman's labour with hopes that turned out to be
empty and unfruitful. But if this cruel curse, which
arises from a world we cannot trust, is avenging the
Vestal maids, why does it not waste only the
Christians' fields, since it is through them that the
established gifts are refused to your Virgins ? We
have the benefit of the return from our land and our
method of tillage, and have no cause to regret the
labour of our hands : and if a stone " has stood there
which ancient superstition used to gird with bands
and petition with a hen's lights, it is broken now and
Terminus is profaned by having no offering of
entrails, and the tree that was decked with ribbons
and used to hold smoking lanterns is felled by the
stroke of the avenging axe. But the produce of the
land is none the less for all that, nor the weather less
mild and cheerful and bright, nor the wind reduced,
which brings rain to allay the thirst of the ground
we have broken up and tilled. Yet men who live
soberly have no need of much, and when crops are
very plentiful we do not let ourselves go in pleasures
by reason of our abundant riches, nor do we spring
to seize the profit with greedy desire. For to those
whose hope is shaped for eternity every good thing
which this present life brings is slight. Thrice happy

ofiFered to the god by the neighbouring owners. The use of
gallinae pulmo in this connection is not elsewhere mentioned ;
Ovid speaks of a lamb or a sucking pig.

87

PRUDENTIUS

o felix nimium, sapiens et rusticus idem, 1020

qui terras animumque colens inpendit utrisque

curam pervigilem, quales quos inbuit auctor

Christus, et adsumptis dedit haec praecepta colonis :

" semina cum sulcis committitis, arva cavete

dura lapillorum macie, ne decidat illic 1025

quod seritur, primo quoniam praefertile germen

luxuriat, suco mox deficiente sub aestu

sideris igniferi sitiens torretur et aret ;

neve in spinosos incurrant semina vepres,

aspera nam segetem surgentem vincula texunt 1030

ac fragiles calamos nodis rubus artat acutis ;

et ne iacta viae spargantur in aggere grana,

haec avibus quia nuda patent passimque vorantur

inmundisque iacent foeda ad ludibria corvis."

his Deus agricolam confirmat legibus ; ille 1035

ius caeleste Patris non summa intelUgit aure,

sed simul et cordis segetem disponit et agri,

ne minus interno niteant praecordia cultu

quam cum laeta suas ostentant iugera messes.

extirpamus enim sentos de pectore vepres, 1040

ne vitiosa necent germen vitale flagella,

ne frugem segetemque animae spinosa malorum

inpediat sentix scelerum peccamine crebro,

glarea ne tenuis ieiunis siccet harenis

marcentem sub corde fidem, ne pectoris aestus 1045

flagret et efFetis urat charismata venis,

denique ne iecoris detrita in parte relinquat

vilis cura Deum, ne spem, qua vescimur intus,

deserat obscenisque avibus permittat edendam,

et proiecta fides hosti sit praeda volucri. 1050

88

'i

A REPLY TO ADDRESS OF SYMMACHUS

he, wise man and countryman too, who tends land
and soul and spends sleepless care on both, like
those whom Christ our Founder taught, and when he
took them on as labourers in the field, thus instructed :
" When you commit the seeds to the furrows, beware
of ground that is hard, stony, and poor, lest that which
is sown fall there, for at first the shoot is very fertile
and grows abundantly, but then the sap fails and
the thirsty plant is scorched and dried up under
the heat of the flaming sun. And let not the seeds
run among thorny bushes, for their rough thongs
entwine the corn as it rises, and the bramble chokes
the frail stalks with its piercing bonds. Nor let the
grains you cast be scattered on the highway, for
these are exposed to the birds and are all devoured,
lying there for uncleanly crows to make foul sport
of them." With these rules does God encourage the
farmer, and he lets the Father's heavenly law sink
into his ear and understanding, so managing the
corn-land both in soul and field that his breast shall
be no less well-conditioned through cultivation
within, than his smiling acres when they display their
harvest. For we root out the rough thorns from the
heart, lest their vicious trailers kill the shoot of life
and the prickly brier of hurtful wickedness choke the
fruit that is the crop of the soul with many a sin,
or light gravelly soil with barren sand dry up the
faith and wither it in our heart, or heat burn in the
breast and scorch the spiritual gifts in the exhausted
flesh, or poor attention leave God where the heart's
affections are worn away, and abandon the hope
on which our inner nature feeds, leaving it to be eaten
up by ill-boding birds, and the faith be cast away
and become the prey of our winged enemy. Skill like

89

PRUDENTIUS

talis nostrorum sollertia centiplicatos
agrorum rediget fructus, quibus acrius instat,
nee metuit ne congestum populetur aeervum
curculio vel nigra cavis formica reeondat.
sunt et virginibus puleherrima praemia nostris : 1055
et pudor et sancto tectus velamine vultus,
et privatus honos nee nota et publica forma,
et rarae tenuesque epulae et mens sobria semper,
lexque pudicitiae vitae cum fine peracta.
hinc decies deni rediguntur in horrea fructus, 1060
horrea nocturno non umquam obnoxia furi,
nam caelum fur nullus adit, caelestia numquam
fraude resignantur ; fraus terris volvitur imis.
quae nunc Vestalis sit virginitatis honestas
discutiam, qua lege regat decus omne pudoris. 1065
ac primum parvae teneris capiuntur in annis,
ante voluntatis propriae quam libera secta,
laude pudicitiae fervens et amore deorum,
iusta maritandi condemnet ^ vincula sexus.
captivus pudor ingratis addicitur aris, 1070

nee contempta perit miseris sed adempta voluptas
corporis intacti : non mens intacta tenetur,
nee requies datur ulla toris, quibus innuba caecum
vulnus et amissas suspirat femina taedas ;
tum quia non totum spes salva interficit ignem,

^ condemnat Bergman with some MSS.

" Communities of nuns had developed along with the
monastic movement which, originating in the eastern part of
the empire, spread to the west in the 4th century. The
contrast here implied between them and the Vestals is brought
out explicitly in Hnes 1064-1113.

* The girl must be not less than six nor more than ten
years old. " Taken " is a technical term. At one time
names of girls who had certain necessary qualifications were

90

A REPLY TO ADDRESS OF SYMMACHUS

this will bring returns an hundredfold from our lands,
where it applies itself with ardour, fearing not lest
weevil lay waste the gathered store or black ant stow
it away in its holes. Our virgins too have their noble
rewards — modesty, the face covered with the holy
veil, honour in private while their figure is unknown
to the public, feasts seldom and slight, a spirit ever
temperate, a law of chastity that is discharged only
with death. « Hence fruit an hundredfold is brought
into their barns, barns never exposed to a thief in
the night, for no thief assails heaven, and the seal of
heavenly things is never broken by dishonesty ; it is
on the earth below that dishonesty is planned.

Now I shall examine the high repute of the Vestals'
virginity, and the justice of its claim to be the
standard for all the honour paid to purity. In the
first place, they are taken in the tender years of
childhood,* before a free choice of their own will,
burning with zeal for the glory of chastity and love
of their gods, can reject the lawful bonds of matri-
mony. Their purity is taken prisoner and made
over to thankless altars. In the poor girls the
gratification of the body disappears not because it is
scorned but because it is taken from them ; the body
is kept immaculate, but not the mind, and there is no
rest on a bed on which the unwedded woman sighs
over a secret wound and the lost chance of marriage.
And then hope survives and so the fire is not wholly

drawn by lot, but later it became customary for fathers to
offer their daughters; in either case the Pontifex Maximus
laid his hand on the girl and repeated a formula which ended
with the words " I take you, Amata." She was then con-
ducted to the Atrium Vestae (the house of the Vestals) and
passed out of her father's legal control (A. Gellius, Nodes
Atticae, I, 12).

91

PRUDENTIUS

nam resides quandoque faces adolere licebit 1076

festaque decrepitis obtendere flammea canis ;

tempore praescripto membra intemerata requirens

tandem virgineam fastidit Vesta senectam.

dum thalamis habilis tumuit vigor, inrita nullus 1080

fecundavit amor materno viscera partu ;

nubit anus veterana sacro perfuncta labore,

desertisque focis, quibus est famulata iuventas,

transfert emeritas ad fulcra iugalia rugas,

discit et in gelido nova nupta tepescere lecto. 1085

interea dura torta vagos ligat infula crines

fatalesque adolet prunas innupta sacerdos,

fertur per medias ut publica pompa plateas

pilento residens molli, seque ore retecto

inputat attonitae virgo spectabilis urbi. 1090

inde ad consessum caveae pudor almus et expers

sanguinis it pietas hominum visura cruentos

congressus mortesque et vulnera vendita pastu

spectatura sacris oculis. sedet ilia verendis

vittarum insignis phaleris fruiturque lanistis. 1095

o tenerum mitemque animum ! consurgit ad ictus

et, quotiens victor ferrum iugulo inserit, ilia

delicias ait esse suas, pectusque iacentis

virgo modesta iubet converso pollice rumpi,

ne lateat pars ulla animae vitalibus imis, 1100

" The Vestal could retire and marry after thirty years'
service, but according to Plutarch {Numa, 10) few did so.
Tacitus {Annals, II, 86) records an instance of fifty-seven
years' service.

* Gladiators were commonly slaves, convicts, or prisoners
of war, but in imperial times there were also volunteers, who
received food and wages. They were trained in special
schools and hired out. Cf. the bestiarii to whom reference is
made in Hamart. 372.

92

A REPLY TO ADDRESS OF SYMMACHUS

killed; for one day it will be lawful to light up the
sleeping torches and throw the glad bridal veil over
aged, gray-haired figures ; Vesta demands an
immaculate body for an appointed time, but in the
end disdains a virgin old age." As long as swelling
vigour made them marriageable their flesh remained
fruitless ; no love made it fertile in motherhood.
But the old veteran who has discharged her sacred
duty marries ; deserting the hearth which her youth
served, she carries her time-expired wrinkles to the
matrimonial couch and as a bride learns to grow warm
in a cold bed. Meantime, while the twisted band
fastens her straying locks and the unwedded priestess
keeps the fire of destiny burning, she is carried along
the middle of the streets in a sort of solemn public
procession, sitting in a cushioned car, and with face
uncovered obliges an awe-struck city with a sight of
the admired Virgin. Then on to the gathering in
the amphitheatre passes this figure of life-giving
purity and bloodless piety, to see bloody battles
and deaths of human beings and look on with holy
eyes at wounds men suffer for the price of their keep.*
There she sits conspicuous with the awe-inspiring
trappings of her head-bands and enjoys what the
trainers have produced. What a soft, gentle heart !
She rises at the blows, and every time a victor stabs
his victim's throat she calls him her pet ; the modest
virgin with a turn of her thumb «^ bids him pierce the
breast of his fallen foe so that no remnant of life shall
stay lurking deep in his vitals while under a deeper

" PoUicem vertere describes a gesture by which the spec-
tators indicated their pleasure that a defeated gladiator
should be dispatched. What the gesture exactly was is not
clear.

93

PRUDENTIUS

altius inpresso dum palpitat ense secutor.

hoc illud meritum est, quod continuare feruntur

excubias Latii pro maiestate Palati,

quod redimunt vitam populi procerumque salutem,

perfundunt quia colla comis bene vel bene cingunt

tempora taeniolis et licia crinibus addunt, 1106

et quia subter humum lustrales testibus umbris

in flammam iugulant pecudes et murmura miscent ?

an quoniam podii meliore in parte sedentes

spectant aeratam faciem quam crebra tridenti 1110

inpacto quatiant hastilia, saucius et quam

vulneribus patulis partem perfundat harenae

cum fugit, et quanto vestigia sanguine signet ?

quod genus ut sceleris iam nesciat aurea Roma,

te precor, Ausonii dux augustissime regni, 1115

et tam triste sacrum iubeas, ut cetera, tolli.

perspice, nonne vacat meriti locus iste paterni,

quem tibi supplendum Deus et genitoris amica

servavit pietas ? solus ne praemia tantae

virtutis caperet, " partem tibi, nate, reservo " 1120

dixit, et integrum decus intactumque reliquit.

adripe dilatam tua, dux, in tempora famam,

" The secutor is properly one type of gladiator, so called
because he " pursued " the retiarius against whom he was
pitted and who was armed with a trident (c/. line 1110) and a
net which he tried to throw over his pursuer.

* The Vestals were present with the Flamen Quirinalis at
the sacrifice to Consus (a spirit associated with the storing of
the harvest), which took place at an altar below the level of
the ground (TertuUian, De Spectacidis, 5); but though the
Vestals may have had prayers to say, the sacrificer would be
the flamen. As the altar was underground, ghosts, according
to ancient ideas, would be likely to prowl there.

94

A REPLY TO ADDRESS OF SYMMACHUS

thrust of the sword the fighter * lies in the agony of
death. Does their great service lie in this, that they
are said to keep constant watch on behalf of the
greatness of Latium's Palatine city, that they
undertake to preserve the life of her people and the
wellbeing of her nobles, let their locks spread nicely
over their necks or nicely wreathe their brows with
dainty ribbons and lay strings on their hair, and
below the ground in presence of ghosts cut the throats
of cattle over the flames in propitiatory sacrifice, and
mutter indistinct prayers ? * Or is it that they sit
in the better seats on the balcony '^ and watch how
often the shaft batters the bronze-helmed face with
blows of its three-pronged head, from what gaping
gashes the wounded gladiator bespatters his side of
the arena when he flees, and with how much blood he
marks his traces ? That golden Rome may no more
know this kind of sin is my prayer to you, most
august Head of the Ausonian realm, and that you
would command this grim rite <* to be abolished like
the rest. See, has not your father's merit left this
space unoccupied, and God and your sire's kindly
affection kept it for you to fill up ? So that he
should not take for hijnself alone the rewards of his
great goodness, he has said " I keep back a portion
for you, my son," and left the honour for you un-
diminished and unimpaired. Grasp the glory that
has been reserved for your times, our leader, and as

" A raised platform facing the arena, on which seats were
assigned to dignitaries. Augustus also gave the Vestals
special seats in the theatre.

** Cf. 1125 and I, 379 IF. where Prudentius represents the
dead gladiators as sacrificed to Dis, ruler of the world pf
dead.

PRUDENTIUS

quodque patri superest, successor laudis habeto.

ille urbem vetuit taurorum sanguine tingui :

tu mortes miserorum hominum prohibeto litari. 1125

nullus in urbe cadat, cuius sit poena voluptas,

nee sua virginitas oblectet caedibus ora.

iam solis contenta feris infamis harena

nulla cruentatis homicidia ludat in armis.

sit devota Deo, sit tanto principe digna 1130

et virtute potens et criminis inscia Roma,

quemque ducem bellis sequitur, pietate sequatur.

96

A REPLY TO ADDRESS OF SYMMACHUS

your father's successor possess the credit he has left
over. He forbade that the city should be wetted
with the blood of bulls ; do you command that the
dead bodies of wretched men be not offered in
sacrifice. Let no man fall at Rome that his suffer-
ing may give pleasure, nor Virgins delight their
eyes with slaughter upon slaughter. Let the ill-
famed arena be content now with wild beasts only,
and no more make a sport of murder with blood-
stained weapons.* Let Rome dedicate herself to
God ; let her be worthy of her great emperor, being
both mighty in valour and innocent of sin ; let her
follow in goodness the leader she follows in war.

" Combats of gladiators were abolished in 404.

97

VOL. II. E

PERISTEPHANON LIBER
I

Hymnus in Honorem Sanctorum Martyrum
Emeterii et Chelidonii Calagurritanorum.

ScRiPTA sunt caelo duorum martyrum vocabula,
aureis quae Christus illic adnotavit litteris,
sanguinis notis eadem scripta terris tradidit.

pollet hoc felix per orbem terra Hibera stemmate,
hie locus dignus tenendis ossibus visus Deo, 5

qui beatorum pudicus esset hospes corporum.

hie calentes hausit undas caede tinctus duplici,
inlitas cruore sancto nunc harenas incolae
eonfrequentant obsecrantes voce, votis, munere.

exteri nee non et orbis hue colonus advenit, 10
fama nam terras in omnes percucurrit proditrix
hie patronos esse mundi, quos precantes ambiant.

nemo puras hie rogando frustra congessit preces ;
laetus hinc tersis revertit supplicator fletibus
omne quod iustum poposcit inpetratum sentiens. 15

tanta pro nostris perielis cura suffragantium est,
non sinunt inane ut ullus voce murmur fuderit,

" They were soldiers who had refused to serve any longer
(of. 31-39, 61-66), like the centurion Marcellus, whose story is
told by Gibbon (chap. xvi). Prudentius imphes (40 ff.) that a
general persecution was in progress, but the oral tradition on
which he had to rely did not know the time at which they

98

CROWNS OF MARTYRDOM

A Hymn in Honour of the Holy Martyrs
Emeterius and Chelidonius of Calagurris,

Written in heaven are the names of two martyrs ;<*
Christ has entered them there in letters of gold,
while on earth He has recorded them in characters of
blood. For this glory the land of Spain has the for-
tune to be held in honour through all the world.
This spot has seemed to God worthy to keep their
bones, pure enough to be host to their blessed bodies.
It drank in the warm stream when it was wetted
by the slaughter of the twain, and now its people
throng to visit the ground that was coloured with
their holy blood, making petitions with voice and
heart and gifts ; and dwellers in the outside world
too come here, for report has run through all lands
publishing the news that here are patrons of the
whole earth whose favour they may seek by prayer.
No man here in making his requests has offered
sincerely prayer on prayer in vain ; from here the
petitioner returns happy, with his tears dried, and
conscious that all his righteous requests have been
granted. With such concern for our perils do they
work for us that they suffer no whisper any man has

suffered (73-78). Calagurris (Calahorra) was the chief town
of the Vascones (cf. 94).

99

PRUDENTIUS

audiunt statimque ad aurem regis aeterni ferunt.

inde larga fonte ab ipso dona terris influunt,
supplicum causas petitis quae raedellis inrigant. 20
nil suis bonus negavit Christus umquam testibus,

testibus quos nee catenae, dura nee mors terruit
unicum Deum fateri sanguinis dispendio,
sanguinis, sed tale damnum lux rependit longior.

hoc genus mortis decorum est, hoc probis dignum
viris, 25

membra morbis exedenda, texta venis languidis,
hostico donare ferro, morte et hostem vincere.

pulchra res ictum sub ense persecutoris pati.
nobilis per vulnus amplum porta iustis panditur :
lota mens in fonte rubro sede cordis exilit. 30

nee rudem crudi laboris ante vitam duxerant
milites quos ad perenne cingulum Christus vocat.
sueta virtus bello et armis militat sacrariis.^

Caesaris vexilla linquunt, eligunt signum crucis
proque ventosis draconum, quos gerebant, palliis 35
praeferunt insigne lignum, quod draconem subdidit.

vile censent expeditis ferre dextris spicula,
machinis murum ferire, castra fossis cingere,
inpias manus cruentis inquinare stragibus.

forte tunc atrox secundos Istrahelis posteros 40

^ A has nunc fidei militat, which Bergman prints.

<• The banner referred to at Cath. v, 56.

^" In a Roman will a " second heir " was one who succeeded
if the first heir failed or did not accept the inheritance.
Similarly, the Christianised gentiles became heirs to the
inheritance of Israel because the Jews refused it.

lOO

I

CROWNS OF MARTYRDOM, I

uttered to go for naught ; they listen to our prayer
and straightway carry it to the ear of the everlasting
King. Hence gifts flow generously on to earth from
the very fountain-head, pouring on the petitioners'
maladies the healing remedies they sought for.
For Christ in his goodness has never refused aught to
his witnesses, — witnesses whom neither chains nor
cruel death deterred from confessing the one God
at the cost of their blood, yes, their blood, but such
loss is repayed by life prolonged. It is an honourable
way of death and one that becomes good men, to
make of the body, which is a fabric of feeble flesh and
doomed to be wasted by disease, a gift to the enemy's
sword, and by death to overcome the foe. A noble
thing it is to suifer the stroke of the persecutor's
sword ; through the wide wound a glorious gateway
opens to the righteous, and the soul, cleansed in
the scarlet baptism, leaps from its seat in the
breast.

No stranger to harsh toil was the past life of the
soldiers whom Christ was calling to his everlasting
service ; it was valour used to war and arms that now
fought for the altars. They abandoned Caesar's
ensigns, choosing the standard of the cross, and in
place of the swelling draperies of the serpents "
which they used to carry, led the way with the
glorious wood which subdued the serpent. They
deemed it of little worth to carry javelins in hands
ready for action, to batter a wall with engines of
war, to gird a camp with ditches and stain godless
hands with bloody slaughterings.

It happened at that time that the cruel head of
the government of the world had commanded the
second successors * of Israel to go to the altar and

lOI

PRUDENTIUS

ductor aulae mundialis ire ad aram iusserat,
idolis litare nigris, esse Christi defugas.

liberam succincta ferro pestis urgebat fidem ;
ilia virgas et secures et bisulcas ungulas
ultro fortis expetebat Christi amore interrita. 45

career inligata duris coUa bacis inpedit,
barbaras forum per omne tortor exercet manus,
Veritas crimen putatur, vox fidelis plectitur.

tunc et ense caesa virtus triste percussit solum
et rogis ingesta maestis ore flammas sorbuit. 50

dulce tunc iustis cremari, dulce ferrum perpeti.

hie duorum cara fratrum concalescunt pectora,
fida quos per omne tempus iunxerat sodalitas.
stant parati ferre quidquid sors tulisset ultima, 54

seu foret praebenda cervix ad bipennem publicam
verberum post vim crepantum, post catastas igneas,
sive pardis ofFerendum pectus aut leonibus.

" nosne Christo procreati mammonae dicabimur
et Dei formam gerentes serviemus saeculo ?
absit ut caelestis ignis se tenebris misceat. 60

sit satis quod capta primo vita sub chirograph©
debitum persolvit omne functa rebus Caesaris ;
tempus est Deo rependi quidquid est proprium Dei.

ite, signorum magistri, et vos, tribuni, absistite.
aureos auferte torques, sauciorum praemia ! 65

clara nos hinc angelorum iam vocant stipendia.

Christus illic candidatis praesidet cohortibus,

" An iron instrument of torture.

* As Eulalia is said to have done (III, 159-160).

« Catasta is properly a stand or platform on which slaves
were exposed for sale, and also on which martyrs were tor-
tured; but the word is sometimes applied to the engine of
torture itself.

102

I

CROWNS OF MARTYRDOM, I

offer sacrifice to black idols, becoming deserters
from Christ. A persecution armed with the sword
was pressing hard on the freedom of the faith, but the
faith in fortitude chose ardently the scourge and
axe and double claws,« for the love of Christ made
her dauntless. The prison-house fettered men's
necks with hard links and held them fast, the
torturer plied his savage hands at every assize,
integrity was reckoned a crime and faithful speech
was punished. Then was goodness cut down with
the sword and smote the unhappy ground, or laid
on the sorrowful pyre it sucked the flames in
through the mouth ; ^ sweet was it then for the
righteous to be burned or to suffer the sword.
Hereupon two brothers' loving hearts grew warm.
Faithful comradeship had ever united them, and
now they stood ready to bear whatsoever their
fortune's extremity should bring, whether they
must submit their necks to the executioner's axe
after suffering the assault of the cracking scourge or
the burning-hot gridiron,*' or must present their
breasts to leopards or lions. " Shall we who are
children of Christ dedicate ourselves to Mammon ?
Shall we who wear the likeness of God be slaves to the
world? Never may the heavenly fire mingle with
darkness. Be it enough that our life, taken over
under the bond we gave first, has paid its debt in
full and done with the things of Caesar ; now it is
time to repay to God all that belongs to God. Away,
ye masters of the standards ! Stand off, ye tribunes !
Take away the gold circlets that our wounds have
won. The noble service of the angels calls us now
from here. There Christ is at the head of white-clad
regiments, and from his high throne in royal power

103

PRUDENTIUS

et throno regnans ab alto damnat infames deos
vosque, qui ridenda vobis monstra divos fingitis."

haec loquentes obruuntur mille poenis martyres ;
nexibus manus utrasque flexus involvit rigor, 71

et chalybs adtrita colla gravibus ambit circulis.

o vetustatis silentis obsoleta oblivio !
invidentur ista nobis fama et ipsa extinguitur.
chartulas blasphemus olim nam satelles abstulit, 75

ne tenacibus libellis erudita saecula
ordinem, tempus modumque passionis proditum
dulcibus linguis per aures posterorum spargerent.

hoc tamen solum vetusta subtrahunt silentia,
iugibus longum catenis an capillum paverint, 80

quo viros dolore tortor quave pompa ornaverit.

ilia laus occulta non est nee senescit tempore,
missa quod sursum per auras evolarunt munera,
quae viam patere caeli praemicando ostenderent.

illius fidem figurans nube fertur anulus, 85

hie sui dat pignus oris, ut ferunt, orarium,
quae superno rapta flatu lucis intrant intimum.

per poli liquentis axem fulgor auri absconditur
ae diu visum sequacem textilis candor fugit ;
subvehuntur usque in astra nee videntur amplius. 90

vidit hoc conventus adstans, ipse vidit carnifex

104

I

CROWNS OF MARTYRDOM, I

e condemns your ill-famed gods and you who
fashion yourselves divine persons out of absurd
monstrosities."

At these words the martyrs are overwhelmed with
a thousand tortures. Stiff fetters curve round their
two hands and clasp them in their grip, and heavy
rings of iron surround and chafe their necks. Alas
for what is forgotten and lost to knowledge in the
silence of the olden time ! We are denied the facts
about these matters, the very tradition is destroyed,
for long ago a reviling soldier of the guard took away
the records, lest generations taught by documents
that held the memory fast should make public the
details, the time and manner of their martyrdom, and
spread them abroad in sweet speech for posterity
to hear. Yet all that the silence of the old days
takes from us is the knowledge whether their hair
grew long with constant imprisonment, and what
pains the tormentor laid on the heroes, or rather with
what triumph he furnished them. One honour at
least is not hidden from us nor wanes through lapse of
time, how the offerings they sent up flew off through
the air to show, as they went shining on before, that
the path to heaven was open. A ring, representing
the faith of the one, was carried up in a cloud, while
the other, as they tell, gave a handkerchief as the
pledge of his lips, and they were caught up by the
wind of heaven and passed into the depths of light.
The glint of the gold was lost to sight in the vault of
the clear sky, and the white fabric escaped from the
eyes that sought long to follow it; both were
carried up to the stars and seen no more. This sight
the gathered bystanders saw, and the executioner
himself, and he checked his hand and stood motion-

105

PRUDENTIUS

et manum repressit haerens ac stupore obpalluit :
sed tamen peregit ictum, ne periret gloria.

iamne credis, bruta quondam Vasconum gentilitas,
quam sacrum crudelis error immolarit sanguinem ?
credis in Deum relatos hostiarum spiritus ? 96

cerne quam palam feroces hie domantur daeraones,
qui lupino capta ritu ^ devorant praecordia,
strangulant mentes et ipsas seque miscent sensibus.

tunc suo iam plenus hoste sistitur furens homo 100
spumeas efflans salivas, cruda torquens lumina,
expiandus quaestione non suorum criminum.

audias, nee tortor adstat, eiulatus flebiles,
scinditur per flagra corpus, nee flagellum cernitur,
crescit et suspensus ipse vinculis latentibus. 105

his modis spurcum latronem martyrum virtus
quatit,
haec coercet, torquet, urit, haec catenas incutit ;
praedo vexatus relictis se medullis exuit.

linquit inlaesam rapinam, faucibus siccis fugit,
ungue ab imo usque ad capillum salva reddit omnia,
confitens ardere sese; nam gehennae est incola. Ill

quid loquar purgata longis alba morbis corpora,
algidus cum decoloros horror artus concutit,
hie tumor vultum relinquit, hie color verus redit ?

hoc bonum Salvator ipse, quo fruamur, praestitit,
martyrum cum membra nostro consecravit oppido,
sospitant quae nunc colonos quos Hiberus alluit. 117

1 Many of the later MS8. have rictu {" with wolfish jaws "),
io6

CROWNS OF MARTYRDOM, I

less, blanching in amazement ; but in spite of all he
carried the stroke through, so that their glory should
not be lost.

Believe ye now, ye Vascones, once dull pagans, how
holy was tihe blood which cruel superstition sacrificed ?
Believe ye that the victims' spirits were taken back to
God ? See how clearly here * wild devils are subdued,
which like wolves capture and devour men's hearts,
choking their very minds and mingling with their
senses. For then the maniac possessed by his enemy
is presented here foaming at the mouth and rolling
his blood-shot eyes, to be cleansed by the trial of sins
which are not his own. You may hear woeful cries of
agony though no torturer is here ; his body is cut
with lashes though you see no whip ; he is slung on
the rack and his limbs are stretched ^ with cords
invisible. In such wise does the virtue that is in the
martyrs beat down the filthy devil, constrain, torture,
burn, enchain him, till the plunderer is so harried
that he slips out of his victim's marrows and departs.
He leaves his prey unharmed, fleeing with bloodless
jaws ; from the tip of his toe to the hair of his head
he gives back all uninjured, while he confesses that
he himself is burning, for he is a dweller in hell. I
need not tell how bodies whitened by lasting diseases
have been cleansed of them, cases in which a cold
shivering shakes limbs that have lost their colour,
how in one a swelling leaves the face, or in another
the natural hue returns. This blessing the Saviour
himself bestowed for our advantage when He con-
secrated the martyrs' bodies in our town, where now
they protect the folk who dwell by Ebro's waters.

" At the tomb of the martyrs.

> For this method of torture c/. v, 109-112, x, 108-110.

107

PRUDENTIUS

state nunc, hymnite, matres, pro receptis parvulis,
coniugum salute laeta vox maritarum strepat :
sit dies haec festa nobis, sit sacratum gaudium ! 120

II

Hymnus in Honorem Passionis Laurentii
Beatissimi Martyris.

Antiqua fanorum parens,
iam Roma Christo dedita,
Laurentio victrix duce
ritum triumphas barbarum.

reges superbos viceras 5

populosque frenis presseras,
nunc monstruosis idolis
inponis imperii iugum.

haec sola derat gloria
urbis togatae insignibus, 10

feritate capta gentium
domaret ut spurcum lovem,

non turbulentis viribus
Cossi, Camilli aut Caesaris,

sed martyris Laurentii 15

non incruento proelio.

armata pugnavit fides,
proprii cruoris prodiga ;
nam morte mortem diruit,
ac semet inpendit sibi. 20

fore hoc sacerdos dixerat
iam Xystus adfixus cruci,

" Several Cossi figure in the history of the 5th and 4th
centuries B.C. A. Cornelius Cossus, dictator in 385 B.C.,
crushed the Volscians (Livy, VI, U-13).
Io8

CROWNS OF MARTYRDOM, II

Stand now, ye mothers, and sing hymns for little ones
given back to you; let wives' voices sound loud in
gladness for the recovery of their husbands ; let us
hold festival this day and consecrate our joy.

II

A Hymn in Honour of the Passion of the
Most Blessed Martyr Lawrence.

Rome, thou ancient mother of temples, but now
given up to Christ, Lawrence has led thee to victory
and triumph over barbarous worship. Thou hadst
already conquered haughty kings and held the
nations in check ; now thou dost lay the yoke of thy
power on unnatural idols. This was the one glory
lacking to the honours of the city of the toga, that it
should take savage paganism captive and subdue its
unclean Jupiter, not with the tempestuous strength
of Cossus" or Camillus ^ or Caesar, but by the battle in
which the martyr Lawrence shed his blood. The faith
fought in arms, not sparing her own blood, for by death
she destroyed death and spent herself to save herself.

Xystus « the priest had already foretold this when

* See Contra Symm. II, 722.

' Xystus (Sixtus II) was bishop of Rome when Valerian
in 258 issued his second edict, by which the Christian clergy
were condemned to death. Lawrence was his principal
deacon (c/. 37 fiF. Augustine calls him archidiaconus). The
term sacerdos is often appHed to bishops, especially when they
are contrasted with deacons (e.g. VI, 10-15, 43). In spite of
what Prudentius says here it is probable that Xystus was not
crucified but beheaded (Allard, Les Dernieres Persecutions du
I lime Siecle, 4th ed., Paris, 1924, App. C). Four of his deacons
were executed at the same time ; Lawrence was spared for the
moment, probably because the authorities wished to get
possession of the treasure of which he was in charge.

109

PRUDENTIUS

Laurentium flentem videns

crucis sub ipso stipite :

" desiste discessu meo 25

fletum dolenter fundere !

praecedo, frater ; tu quoque

post hoc sequeris triduum."

extrema vox episcopi
praenuntiatrix gloriae 30

nihil fefelHt : nam dies
praedicta palmam praetuUt.^

qua voce, quantis laudibus
celebrabo mortis ordinem ?

quo passionem carmine 35

digne retexens concinam ?

hie primus e septem viris
qui stant ad aram proximi,
Levita sublimis gradu
et ceteris praestantior, 40

claustris sacrorum praeerat,
caelestis arcanum domus
fidis gubernans clavibus
votasque dispensans opes.

versat famem pecuniae 45

praefectus urbi ^ regiae,
minister insani ducis,
exactor auri et sanguinis,

qua vi latentes eruat
nummos, operta existimans 50

talenta sub sacrariis
cumulosque congestos tegi.

Laurentium sisti iubet,
exquirit arcam ditibus

massis refertam et fulgidae 55

montes monetae conditos.

no

CROWNS OF MARTYRDOM, II

he was fastened to the cross and saw Lawrence
weeping at the foot of its post. " Shed no more
tears in sorrow at my departure," he said. " I
go before you, my brother ; you too will follow me
three days from now." The bishop's last words,
predicting Lawrence's glory, came true, for the day
he foretold set the palm before him. With what
words, what great praises, shall I celebrate the events
of his death in their order, in what verses worthily
sing the story of his passion ? He, being the chief of
the seven" who stand next the altar, the Levite*
highest in rank and outstanding above the rest,
was in charge of the safe-keeping of the holy things,
with trusty keys managing the treasury of the
heavenly house and paying out the money of the
offerings. Now the prefect of the imperial city, the
agent of a frantic ruler for enforcing payment of
gold and blood, has a hunger for money busy in his
heart, pondering how to unearth the hidden cash, for
he thinks great riches piled in heaps lie concealed
down in the treasury. He orders Lawrence to be
brought before him and seeks for information of the
chest packed with precious ingots, the mountains of

» Cf. Acts vi, 1-6. » I.e. deacon. Gf. V, 30.

^ So ACD. The rest of Bergman's MSS. have praestitit.
* Most of the later MSS. have whia.

PRUDENTIUS

" soletis," inquit, " conquer!
saevire nos iusto amplius,
cum Christiana corpora
plus quam cruente scindimus. 60

abest atrocioribus
censura fervens motibus ;
blande et quiete efflagito
quod sponte obire debeas.

hunc esse vestris orgiis 65

moremque et artem proditum est,
hanc disciplinam foederis,
libent ut auro antistites.

argenteis scyphis ferunt
fumare sacrum sanguinem, 70

auroque nocturnis sacris
adstare fixos cereos.

tum summa cura est fratribus,
ut sermo testatur loquax,

offerre fundis venditis 75

sestertiorum milia.

addicta avorum praedia
foedis sub auctionibus
successor exheres gemit
Sanctis egens parentibus. 80

haec occuluntur abditis
ecclesiarum in angulis,
et summa pietas creditur
nudare dulces liberos.

deprome thesauros, malis 85

suadendo quos praestrigiis
exaggeratos obtines,
nigrante quos claudis specu.

hoc poscit usus publicus,
hoc fiscus, hoc aerarium, 90

112

CROWNS OF MARTYRDOM, II

shining coins in store. " It is your wont," he says,
" to protest that our cruelty goes beyond all justice
in cleaving Christian bodies with worse than blood-
thirstiness. Here you have no judge whose mind is
heated with passions too violent. Softly and calmly I
make a request which you should be ready to meet.
It has come out that the custom and style of your
secret rites, the rule of your brotherhood, is that
your priests make offering from vessels of gold.
They say the holy blood smokes in silver cups, and
that at your services by night the candles stand fixed
in golden candlesticks. And then, as common talk
keeps on declaring, it is the brethren's chief concern
to sell their properties and offer sesterces " in
thousands. The disinherited heir laments that his
grandsires' estates have been knocked down in-
famously under the hammer ; his holy parents have
brought him to want. All this wealth is concealed in
out-of-the-way corners of your churches, and it is
believed to be the greatest piety to leave your dear
children destitute. Fetch out your treasures, those
piles you amass through your wicked tricks of per-
suasion and shut up in some dark hole. Our country's
need, the emperor's chest, the public treasury call
for this step, that the money may be devoted to

" The sestertius, though a coin of small value, became in the
later times of the Republic the unit of account, and large
sums were expressed in it.

"3

PRUDENTIUS

ut dedita stipendiis
ducem iuvet pecunia.

sic dogma vestrum est, audio :
suum quibusque reddito.

en Caesar agnoscit suum 95

nomisma nummis inditum.

quod Caesaris scis, Caesari
da, nempe iustum postulo.
ni fallor, haud ullam tuus
signat Deus pecuniam, 100

nee, cum veniret, aureos
secum Philippos detulit,
praecepta sed verbis dedit,
inanis a marsuppio.

inplete dictorum fidem 105

qua ^ vos per orbem venditis :
nummos libenter reddite,
estote verbis divites."

nil asperum Laurentius
refert ad ista aut turbidum, 110

sed, ut paratus obsequi,
obtemperanter adnuit.

" est dives," inquit, " non nego,
habetque nostra ecclesia

opumque et auri plurimum, 115

nee quisquam in orbe est ditior.

is ipse tantum non habet
argenteorum aenigmatum
Augustus arcem possidens,
cui nummus omnis scribitur. 120

sed nee recuso prodere
locupletis arcam numinis ;
vulgabo cuncta et proferam
pretiosa quae Christus tenet.

114

CROWNS OF MARTYRDOM, II

soldiers' pay and assist our High Commander.
Your teaching runs thus, I am told: " Render to
each his own." Well then, Caesar recognises his
own stamp on your coins. What you know for
Caesar's, give to Caesar. It is surely a fair request
I make. Your God, I think, stamps no money;
nor when He came did He bring golden Philips « down
with Him, but gave instructions in words, not being
furnished with a purse. Make good, then, the credit
of his sayings, on the strength of which you cry
yourselves up throughout the world. Pay over the
money cheerfully and be rich in words."

No rough or quarrelsome answer does Lawrence
make to this, but assents willingly, as ready to obey.
" Our church is rich," he says, " I make no denial.
It has very much wealth and gold, no man in the
world is richer. The very Augustus who holds the
seat of power and whose inscription is on every coin,
has not so many images on silver. Yet I do not
object to producing our wealthy God's treasure-
chest ; I shall divulge and bring forth all the precious
possessions of Christ. But one thing I beg and

" Properly gold coins struck by Philip II, King of Macedon
(d. 336 B.C.). They were current in Greece in Hellenistic
times.

^ Many of the later M8S. have either quam or quae.

"5

PRUDENTIUS

unum sed orans flagito, 125

indutiarum paululum,
quo fungar efficacius
promissionis munere,

dum tota digestim mihi
Christ! supellex scribitur ; 130

nam calculanda primitus,
turn subnotanda est summula."

laetus tumescit gaudio
praefectus ac spem ^ devorat,
aurum velut iam conditum 135

domi maneret gestiens.

pepigere tempus tridui,
laudatus inde absolvitur
Laurentius, sponsor sui
et sponsor ingentis lucri. 140

tribus per urbem cursitat
diebus infirma agmina
omnesque qui poscunt stipem
cogens in unum et congregans.

illic utrisque obtutibus 145

orbes cavatos praeferens
baculo regebat praevio
errore nutantem gradum,

et claudus infracto genu,
vel crure trunco semipes, 150

breviorve planta ex altera
gressum trahebat inparem.

est ulcerosis artubus
qui tabe corrupta fluat,

est cuius arens dextera 155

nervos in ulnam contrahat.

tales plateis omnibus
exquirit, adsuetos ali

ii6

CROWNS OF MARTYRDOM, II

entreat, — a little time of grace, that I may discharge
more effectually the task I promise, by making an
ordered list of all Christ's belongings ; for we must
first compute the total, and then note it at the foot."
The delighted prefect, ready to burst with joy,
greedily enjoys his hope, exulting as if he had the
gold already laid in his possession. The bargain is
struck for a space of three days, and then Lawrence
is commended and dismissed, standing surety for
himself and for the vast riches.

For three days he runs about the city gathering
into one flock the companies of the infirm and all the
beggars for alms. There a man showing two eyeless
sockets is directing his straying, faltering step with
the guidance of a staff ; a cripple with a broken knee,
a one-legged man with his other limb cut short, a
man with one leg shorter than the other, are dragging
unequal steps along. Here is one whose limbs are
covered with sores and running with decayed matter,
and one whose right hand is withered, the muscles
contracted to the elbow. Such people he seeks out
through all the public places, men who were wont to
be fed from the store of their mother the Church,

^ Many of the later M8S. have ape.

117

PRUDENTIUS

ecclesiae matris penu,

quos ipse promus noverat. 160

recenset exim singulos
scribens viritim nomina,
longo et locates ordine
adstare pro templo iubet.

praescriptus et iam fluxerat 165

dies : furebat fervidus
iudex avaro spiritu,
promissa solvi efflagitans.

turn martyr: " adsistas velim
coramque dispositas opes 170

mirere, quas noster Deus
praedives in Sanctis habet.

videbis ingens atrium
fulgere vasis aureis,

et per patentes porticus 175

structos talentis ordines."

it ille nee pudet sequi.
ventum ad sacratam ianuam,
stabant catervae pauperum,
inculta visu examina. 180

fragor rogantum tollitur :
praefectus horrescit stupens,
conversus in Laurentium,
oculisque turbatis minax.

contra ille, " quid frendens," ait, 185

"minitaris? aut quid displicet ?
num sordida haec aut vilia,
num despuenda existimas ?

aurum, quod ardenter sitis,
efFossa gignunt rudera 190

et de metallis squalidis
poenalis excudit labor.

ii8

CROWNS OF MARTYRDOM, II

and whom as her steward he knew before. Then he
reviews them one by one, writing down each man's
name, and makes them stand posted in a long line in
the forefront of the church.

By this the prescribed time had passed, and the
judge was beside himself with the vehemence of his
covetous spirit as he called for payment of the
promise. Then said the martyr : " Pray give us
your presence, and marvel at the wealth set out
before you, which our exceeding rich God has in his
sanctuaries. You will see the great nave gleaming
with vessels of gold, and along the open colonnades
course on course of precious metal." So he went,
not thinking it beneath him to follow. They reached
the hallowed door, and there stood the companies of
poor men in their swarms, a ragged sight. Up rises a
din of beggars* appeals, and the prefect, startled and
amazed, turns to Lawrence with menace in his angry-
eyes. But Lawrence counters : " Why do you rage
and threaten ? What displeases you ? Do you
think all this mean or worthless, only to be scorned ?
Gold, for which you thirst vehemently, is got from
rubbish dug out of the earth ; penal labour * ex-

" Penal servitude was introduced under the Empire.
During the persecutions many Christians were condemned to
labour in the mines, which belonged to the state.

119

PRUDENTIUS

torrens vel amnis turbidis
volvens harenis inplicat ;

quod terrulentum ac sordidum 195

flammis necesse est decoqui.

pudor per aurum solvitur,
violatur auro integritas,
pax occidit, fides perit,
leges et ipsae intercidunt. 200

quid tu venenum gloriae
extollis et magni putas ?
si quaeris aurum verius,
lux est et humanum genus.

hi sunt alumni luminis, 205

quos corpus artat debile,
ne per salutem viscerum
mens insolescat turgida.

cum membra morbus dissieit,
animus viget robustior, 210

membris vicissim fortibus
vis sauciatur sensuum.

nam sanguis in culpam calens
minus ministrat virium

si fervor effetus malis 215

elumbe virus contrahat.

si forte detur optio,
malim dolore asperrimo
fragmenta membrorum pati
et pulcher intus vivere. 220

committe formas pestium
et confer alternas lues :
carnisne morbus foedior,
an mentis et morum ulcera ?

nostri per artus debiles 225

intus decoris integri

ISO

CROWNS OF MARTYRDOM, II

cavates it from dirty mines ; or a rushing river rolls
it down enwrapped in its muddy sand; and being
earthy and dirty it has to be refined with fire. By
means of gold the bonds of modesty are unloosed and
innocence is outraged, through it peace comes to an
end, honour dies, the very law itself lapses away.
Why do you exalt the poison of glory and hold it
of great worth ? If you seek gold that is more real,
it is the light and the race of men. These are foster-
children of light, confined by a feeble body lest
through the well-being of their flesh their spirit
should swell with pride. When disease rives the body
the spirit is stronger in activity, but again when the
members are stout the force of the spirit is hurt.
For the blood is hot for sin, but it furnishes less force
if its heat is exhausted by bodily ills and it contracts
a poison which enfeebles it. If haply I had to choose ,
I would rather bear with broken members under the
cruellest pain and be handsome in my inner self.
Match together the natures of the ills that plague us,
compare our calamities of either kind : is disease of
the flesh the more loathsome, or the sores on soul
and character ? Our people are weakly in body, but

121

PRUDENTIUS

sensum venusti innoxium
laboris ^ expertes gerunt.

vestros valentes corpora
interna corrumpit lepra, 230

errorque mancum claudicat
et caeca fraus nihil videt.

quemvis tuorum principum,^
qui veste et ore praenitent,
magis probabo debilem 235

quam quis meorum est pauperum.

hunc, qui superbit serico,
quem currus inflatum vehit,
hydrops aquosus lucido
tendit veneno intrinsecus. 240

ast hie avarus contrahit
manus recurvas et volam
plicans aduncis unguibus
laxare nervos non valet.

istum libido foetida 245

per scorta tractum publica
luto et cloacis inquinat,
dum spurca mendicat stupra.

quid ? ille fervens ambitu
sitimque honoris aestuans 250

mersisne anhelat febribus
atque igne venarum furit ?

quisquis tacendi intemperans
silenda prurit prodere,

vexatur et scalpit iecur 256

scabiemque cordis sustinet.

quid invidorum pectorum
strumas retexam turgidas ?
quid purulenta et livida
malignitatum vulnera ? 260

122

CROWNS OF MARTYRDOM, II

within they have beauty unimpaired, they are comely
and free from distress and bear a soul that has no
hurt. But yours, while strong in body, are corrupted
by an inner leprosy, their superstition halts like one
that is maimed, their self-deception is blind and
sightless. Any of your great men, who make
a brave show in dress and features, I shall prove
feebler than any of my poor men. Here is one who
vaunts himself in his silk and is puffed up with pride
as he rides in his chariot, but a watery dropsy of the
soul within distends him with its transparent poison.
And here is another who in his greed crooks his hands
and draws them close, his palm doubled, his finger-
nails like hooks, and cannot relax the tendons. This
other is dragged by foul lust among public harlots and
polluted with mire and filth as he goes a-begging
after dirty whorings. And he there, who seeks
hotly for advancement and burns with thirst for
rank, is he not panting with fevers underneath and
maddened by the fire in his veins ? Whoso wants the
self-control to be silent and has a restless urge to
betray secrets suffers tortures from the irritation of
his passion and the constant itch in his heart. You
do not need me to recount the scrofulous swellings in
envious breasts, or the discoloured, festering sores of

^ Many MSS. {including B) have languoris in line 228 and
divitum, not principum, in 233.

123

PRUDENTIUS

tute ipse, qui Romam regis,
contemptor aeterni Dei,
dum daemonum sordes colis,
morbo laboras regio.

hi, quos superbus despicis, 265

quos execrandos iudicas,
brevi ulcerosos exuent
artus et incolumes erunt,

cum carne corruptissima
tandem soluti ac liberi 270

pulcherrimo vitae statu
in arce lucebunt Patris,

non sordidati aut debiles,
sicut videntur interim,

sed purpurantibus stolis 275

clari et coronis aureis.

tunc, si facultas subpetat,
coram tuis obtutibus
istos potentes saeculi
velim recensendos dari. 280

pannis videres obsitos
et mucculentis naribus,
mentum salivis uvidum,
lipposque palpebra putri.

peccante nil est taetrius, 285

nil tam leprosum aut putidum ;
cruda est cicatrix criminum
oletque ut antrum Tartari.

animabus inversa vice
corrupta forma infligitur, 290

quas pulcher aspectus prius
in corpore oblectaverat.

en ergo nummos aureos,
quos proxime spoponderam,
124

CROWNS OF MARTYRDOM, II

malice. You yourself who rule over Rome, who
despise the everlasting God, worshipping foul devils,
are suffering from the ruler's sickness.** These men,
whom in your pride you scorn and count detestable,
will soon put off their sore-ridden bodies and be in
sound health, when they shall be loosed and free at
last from the most corrupt flesh and in the most
beauteous condition of life shine in their Father's
house on high, no longer dirty or feeble as for the
present they appear, but bright with gleaming robes
and golden crowns. Then, if it were possible, I
would have these great men of the world put for
review before your eyes. You would see them
covered with rags, snivelling at the nose, their chins
wet with their slaver, their eyes purblind and matter-
ing on the lids. There is nothing fouler than a
sinner, nothing so leprous or rotten ; the wound
of his sins keeps bleeding and stinks like the pit of
hell. The tables are turned and a corrupted figure
is imposed on souls which formerly had delight in a
comely presence in the body. Here then are the
golden coins which a short while ago I promised,

" Jaundice. C/. Celsus, De Medicina, III, 24.

125

PRUDENTIUS

quos nee favillis obruat 295

ruina nee fur subtrahat.

nune addo gemmas nobiles,
ne pauper em Christum putes,
gemmas corusci luminis,
ornatur hoc templum quibus. 300

cernis sacratas virgines,
miraris intactas anus
primique post damnum tori
ignis secundi nescias.

hoc est monile ecclesiae, 305

his ilia gemmis comitur ;
dotata sic Christo placet,
sic ornat altum verticem.

eccum talenta, suscipe.
ornabis urbem Romulam, 310

ditabis et rem principis,
fies et ipse ditior."
" ridemur," exclamat furens ^
praefectus, " et miris modis
per tot figuras ludimur : 315

et vivit insanum caput !

inpune tantas, furcifer,
strophas cavillo mimico
te nexuisse existimas,
dum scurra saltas fabulam ? 320

concinna visa urbanitas
tractare nosmet ludicris ?
egon 2 cachinnis venditus
acroma festivum fui ?

adeone nulla austeritas, 325

censura nulla est fascibus ?
adeon securem publicam
mollis retudit lenitas ?

126

CROWNS OF MARTYRDOM, II

coins which tumbling walls cannot bury under burn-
ing ashes, nor thief carry away by stealth. And now
I give you noble jewels also, so that you need not
think Christ is poor, jewels of flashing light with
which this temple is adorned. You see the con-
secrated virgins, and marvel at the pure old women
who after the loss of their first husbands have known
no second love. These are the Church's necklace,
the jewels with which she decks herself; thus dowered
she is pleasing to Christ, and thus she adorns her
high head. There are her riches, take them up;
with them you will adorn the city of Romulus and
enrich the emperor's estate, and yourself be made
richer too."

" He is mocking us," cries the prefect, mad with
rage, " making wonderful sport of us with all this
allegory. And yet the madman lives ! Think you,
rascal, to get off with contriving such trickeries with
your comedian's quibbling and theatrical buffoonery ? "
Did you think it neat pleasantry to make a butt of
me? Have you made your guffaws out of me and
turned me into a merry piece of entertainment ?
Have the magisterial rods so wholly lost their stern
control? Has gentle lenity so blunted the axe of

" The phrase saltare fabulam properly applies to the panto-
mimus, who acted in dumb show ; but the low-comedy mimus
dealt much in gesticulation.

Some MS8. {inclvding B) have fremens.
ergon B.

127

PRUDENTIUS

dicis, ' libenter oppetam,
votiva mors est martyri.' 330

est ista vobis, novimus,
persuasionis vanitas.

sed non volenti inpertiam
praestetur ut mortis citae

conpendiosus exitus, 335

perire raptim non dabo.

vitam tenebo et differam
poenis morarum iugibus,
et mors inextricabilis
longos dolores protrahet. 340

prunas tepentes sternite,
ne fervor ignitus nimis
OS contumacis occupet
et cordis intret abdita.

vapor senescens langueat, 345

qui fusus adflatu levi
tormenta sensim temperet
semustulati corporis.

bene est quod ipse ex omnibus
mysteriarches incidit ; 350

hie solus exemplum dabit
quid mox timere debeant.

conscende constratum rogum,
decumbe digno lectulo ;

tunc, si libebit, disputa 355

nil esse Vulcanum meum."

haec fante praefecto truces
hinc inde tortores parant
nudare amictu martyrem,
vincire membra et tendere. 360

illi OS decore splenduit
fulgorque circumfusus est.

128

CROWNS OF MARTYRDOM, II

authority ? You say ' I am ready to die ; to the
martyr death is an object of desire.' You Christians
have, we know, this vain persuasion. But I shall not
grant your wish to be presented with a short way
to your end in a quick death. I shall not let you die
in a hurry. I shall hold on to your life and prolong it
through slow, unceasing punishments ; a death which
keeps you fast in its toils will drag out long-lasting
pains. Lay the coals not too hot, so that the heat
shall not be too fiery and seize on the stiff-necked
fellow's face and get into the depths of his breast.
Let its hot breath die down and languish so as to
pour out with no strong gust but by degrees temper
the torments and only scorch his body.<* It is well
that of them all the head of their secret rites has
fallen into our hands, for he by himself will furnish
an example of what they next must fear. Get up on
to the pyre they have laid for you, lie down on the
bed you deserve ; and then, if you like, argue that
my god of fire is nothing."

While the prefect was thus speaking, the cruel
tormentors all around were making ready to strip
the martyr of his robe and bind his limbs and stretch
them out. His face shone with beauty and a glory
was shed around him. Such was the countenance

" He was laid on the gridiron, cf, line 398; (" craticulae
impositus," Augustine, Sermon 302).

129
VOL. II. F

PRUDENTIUS

talem revertens legifer
de monte vultum detulit,

ludaea quem plebs aureo 365

bove inquinata et decolor
expavit et faciem retro
detorsit inpatiens Dei.

talemque et ille praetulit
oris corusci gloriam 370

Stephanus per imbrem saxeum
caelos apertos intuens.

inluminatum hoc eminus
recens piatis fratribus,

baptisma quos nuper datum 375

Christi capaces fecerat ;

ast inpiorum caecitas,
OS oblitum noctis situ
nigrante sub velamine
obducta, clarum non videt, 380

Aegyptiae plagae in modum,
quae, cum tenebris barbaros
damnaret, Hebraeis diem
sudo exhibebat lumine.

quin ipsa odoris qualitas 385

adusta quam reddit cutis
diversa utrosque permovet :
his nidor, illis nectar est,

idemque sensus dispari
variatus aura aut adficit 390

horrore nares vindice
aut mulcet oblectamine.

sic ignis aeternus Deus,
nam Christus ignis verus est ;
is ipse conplet lumine 395

iustos et urit noxios.

130

CROWNS OF MARTYRDOM, II

that the bearer of the law brought down from the
mountain on his return, and the Jewish people, having
stained and tarnished itself with the golden ox, was
greatly afraid of him and turned its face away because
it could not bear the presence of God.« Such again
was the glory which Stephen presented shining on
his face as amid the rain of stones he gazed at the
open heavens.* This was made visible farther off
to the brethren lately cleansed from sin, whom
baptism given not long before had made fit to
receive Christ ; but the blind eyes of the ungodly,
their face being covered over with the blackness of
night and enveloped under a veil of darkness, saw
not the brilUance. It was like the Egyptian plague
which, while it condemned the barbarians to dark-
ness, gave to the Hebrews the clear light of day."
Even the very nature of the smell arising from the
scorched skin gave the two parties contrary sensa-
tions : to the one it was the smell of roasting, to the
other the scent of nectar ; the same sense, varied
by a different aura, in the one case brought on the
nostrils an avenging horror, in the other charmed
them with delight. So is God an everlasting fire;
for Christ is the true fire, it is He who fills the
righteous with light and burns the guilty.

" Exodus xxxii, xxxiv, 29-30.
» Acts vii, 65 S.
' Exodus X, 22-23.

PRUDENTIUS

postquam vapor diutinus
decoxit exustum latus,
ultro e catasta iudicem
conpellat adfatu brevi : 400

" converte partem corporis
satis crematam iugiter,
et fac periclum, quid tuus
Vulcanus ardens egerit."

praefectus inverti iubet. 405

tunc ille : " coctum est, devora,
et experimentum cape
sit crudum an assum suavius."

haec ludibundus dixerat,
caelum deinde suspicit, 410

et congemescens obsecrat
miseratus urbem Romulam :

" o Christe, nomen ^ unicum,
o splendor, o virtus Patris,

o factor orbis et poli, 415

atque auctor horum moenium,

qui sceptra Romae in vertice
rerum locasti, sanciens
mundum Quirinali togae
servire et armis cedere, 420

ut discrepantum gentium
mores et observantiam
linguasque et ingenia et sacra
unis domares legibus,

en omne sub regnum Remi 425

mortale concessit genus,
idem loquuntur dissoni
ritus, id ipsum sentiunt.

hoc destinatum quo magis
ius Christiani nominis, 430

132

CROWNS OF MARTYRDOM, II

After the long-continued heat has burned his side
away, Lawrence on his own part hails the judge
and addresses him briefly from the gridiron: "This
part of my body has been burned long enough ; turn
it round and try what your hot god of fire has done."
So the prefect orders him to be turned about, and
then " It is done," says Lawrence; " eat it up, try
whether it is nicer raw or roasted." These words
spoken in jest, he then looks up to heaven, and sigh-
ing deeply prays in pity for the city of Romulus :
" O Christ, the one name, the glory and strength of
the Father, creator of earth and sky and founder of
this city, who hast set the sceptre of the world on
Rome's high citadel, ordaining that the world obey
the toga of Quirinus "■ and yield to his arms, that
thou might 'st bring under one system of laws the
customs and observance, the speech and character
and worship of nations which differed among them-
selves ; lo, the whole race of men has passed under
the sovereignty of Remus, and usages formerly dis-
cordant are now alike in speech and thought. This
was appointed that the authority of the Christian

" Contra Symm. II, 305.
^ Most of the later MSS. have numen.

PRUDENTIUS

quodcumque terrarum iacet,
uno inligaret vinculo.

da, Christe, Romanis tuis
sit Christiana ut civitas,

per quam dedisti ut ceteris 435

mens una sacrorum foret.

confoederantur omnia
hinc inde membra in symbolum.
mansuescit orbis subditus,
mansuescat et summum caput. 440

advertat abiunctas plagas
coire in unam gratiam ;
fiat fidelis Romulus,
et ipse iam credat Numa.

confundit error Troicus 445

adhuc Catonum curiam,
veneratus occultis focis
Phrygum penates exules.

lanum bifrontem et Sterculum
colit senatus (horreo 450

tot monstra patrum dicere)
et festa Saturni senis.

absterge, Christe, hoc dedecus,
emitte Gabriel tuum,

agnoscat ut verum Deum 455

errans luli caecitas.

et iam tenemus obsides
fidissimos huius spei,
hie nempe iam regnant duo
apostolorum principes, 460

alter vocator gentium,
alter cathedram possidens

" Cf. Contra Symm. I, 545.

134

CROWNS OF MARTYRDOM, II

name might bind with one tie all lands everywhere.
Grant, O Christ, to thy Romans that the city by
which Thou hast granted to all others to be of one
mind in worship, may itself be Christian. All its
members everywhere are now allied in one con-
fession of faith. The world it has subdued grows
peaceable ; may the supreme head too grow peace-
able. May she see that countries far apart are
uniting in one state of grace, and may Romulus
become one of the faithful, and Numa himself be now
a believer. The superstition which came from Troy
still confounds a senate of Catos," doing homage at
secret altars to the Phrygians' exiled Penates.*
The senate worships Janus of the two faces and
Sterculus " (I shudder to name all these monstrosities
our Fathers own) and keeps the festival of old
Saturn.'* Wipe away this shame, O Christ; send
forth thy servant Gabriel that the straying blindness
of Julus * may recognise the true God. Already we
hold most trusty sureties for this hope, for already
there reign here the two chiefs of the apostles,/ the
one he who called the Gentiles, while the other

* Cf. Contra Symm. II, 970-2, Aeneid III, 148-150. The
Penates of the city of Rome (as distinct from the Penates of
a private house) had their seat in the temple of Vesta (cf.
e.g. Tacitus, Annals XV, 41), which none but the Vestals
and the pontifex maximus might enter. There was however
a public aedes deum penatium in the Velian district of
Rome.

" Janus as guardian spirit of entrances is represented by a
head with faces looking outwards and inwards. Sterculus
was credited with introducing the practice of manuring the
land.

<* Cf. Contra Symm. II, 859.

* The son of Aeneas. The Julii claimed descent from him.
f St. Peter and St. Paul. See XII.

PRUDENTIUS

primam recludit creditas
aetemitatis ianuas.

discede, adulter luppiter, 465

stupro sororis oblite,
relinque Romam liberam,
plebemque iam Christi fuge.

te Paulus hinc exterminat,
te sanguis exturbat Petri, 470

tibi id, quod ipse armaveras,
factum Neronis officit.

video futurum principem
quandoque, qui servus Dei

taetris sacrorum sordibus 475

servire Romam non sinat,

qui templa claudat vectibus,
valvas eburnas obstruat,
nefasta damnet limina,
obdens aenos pessulos. 480

tunc pura ab omni sanguine
tandem nitebunt marmora,
stabunt et aera innoxia,
quae nunc habentur idola."

hie finis orandi fuit 485

et finis idem vinculi
camalis : erupit volens
vocem secutus spiritus.

vexere corpus subditis
cervicibus quidam patres, 490

quos mira libertas viri
ambire Christum suaserat.

repens medullas indoles
adflarat et coegerat

amore sublimis Dei 495

odisse nugas pristinas.

136

CROWNS OF MARTYRDOM, II

occupies the foremost chair and opens the gates of
eternity which were committed to his keeping.
Away, thou lecherous Jupiter, defiled with the
violation of thy sister! Leave Rome at liberty,
flee from her people, who now are Christ's. Paul
banishes thee hence, the blood of Peter drives thee
out. That deed of Nero's <* for which thou didst
put the sword in his hand hurts thee. I foresee that
one day there will be an emperor who will be the
servant of God and will not suffer Rome to be in the
service of vile, abominable rites, but will shut and bar
her temples, block up their ivory doors, close their
unholy entrances and make them fast with bolts of
brass. Then at last will her marbles shine bright
because they will be cleansed from all blood, and
the statues that stand in bronze, which now she
thinks of as idols, will be guiltless." ^

So ended his prayer, and with it ended his im-
prisonment in the flesh ; the spirit broke forth eagerly
after his words. Certain senators carried the body
on their shoulders, whom the hero's marvellous inde-
pendence had persuaded to seek the favour of Christ.
A new disposition had suddenly inspired their inmost
hearts and from love of the most high God constrained
them to hate their old-time follies. From that day

" The execution of the two apostles.

* It is noteworthy that Prudentius (in spite of Contra
Symm. II, 64) is not an iconoclast ; he approves of the pre-
servation of these statues as works of art. Cf. Contra Symm. I,
501-5 and Introduction, vol. I, p. viii.

137

PRUDENTIUS

refrixit ex illo die
cultus deorum turpium :
plebs in sacellis rarior,
Christi ad tribunal curritur. 500

sic dimicans Laurentius
non ense praecinxit latus,
hostile sed ferrum retro
torquens in auctorem tulit.

dum daemon invictum Dei 505

testem lacessit proelio,
perfossus ipse concidit
et stratus aeternum iacet.

mors ilia sancti martyris
mors vera templorum fuit ; 510

tunc Vesta Palladios Lares
inpune sensit deseri.

quidquid Quiritum sueverat
orare simpuvium Numae,

Christi frequentans atria 515

hymnis resultat martyrem.

ipsa et senatus lumina,
quondam luperci aut flamines,
apostolorum et martyrum
exosculantur limina. 520

videmus inlustres domos,
sexu ex utroque nobiles,
ofFerre votis pignera
clarissimorum liberum.

vittatus olim pontifex 525

adscitur in signum crucis,
aedemque, Laurenti, tuam
Vestalis intrat Claudia.

O ter quaterque et septies
beatus urbis incola, 530

138

CROWNS OF MARTYRDOM, II

the worship of those base gods flagged, the people
were seen in smaller numbers at their shrines, and
there was a rush to the sanctuary of Christ. In this
warfare Lawrence did not gird a sword on his side,
but turned back the foe's steel against its wi elder.
In making war on God's indomitable witness, the
devil was stabbed himself and fell, and now lies
prostrate for ever. The death the holy martyr died
was in truth the death of the temples. That day
Vesta saw her Palladian house-spirits " deserted and
no vengeance follow. All the Romans who used
to reverence Numa's libation-cup * now crowd the
churches of Christ and sound the martyr's name in
hymns. The very ornaments of the senate, men who
once served as Luperci " or flamens, now eagerly kiss
the thresholds of apostles and martyrs. We see
distinguished families, where both sides are high-
born, dedicate their dear ones, their noble children.
The priest who once wore the head-bands is admitted
to receive the sign of the cross and, Lawrence, a
Vestal Claudia "^ enters thy church.

O thrice and four times, yea seven times blessed

" On the Lares see Bailey, Phases in the Religion of Ancient
Rome, pp. 102-105. The epithet " Palladian " is suggested
by the existence of the palladium in the temple of Vesta,
to which it was said to have been brought from Troy (cf.
Contra 8ym,m,. 1, 195), and so implies the most ancient sanctity.

" I.e. rites which go back to the founder of Roman religious
institutions. Cf. Juvenal, Sat. 6, 342-5.

" See Contra Symm. II, 862. A flamen was a priest assigned
to the service of a particular deity.

^ The name is perhaps chosen as representative of ancient
nobility, perhaps also with reference to the famous Claudia
Quinta, who proved her chastity when the Magna Mater was
being landed at Ostia {Contra Symm. I, 187, Ovid, Fasti, IV,
291 ff.).

PRUDENTIUS

qui te ac tuorum comminus
sedem celebrat ossuum,

cui propter advolvi licet,
qui fletibus spargit locum,

qui pectus in terram premit, 535

qui- vota fundit murmure.

nos Vasco Hiberus dividit
binis remotos Alpibus,
trans Cottianorum iuga,
trans et Pyrenas ninguidos. 540

vix fama nota est, abditis
quam plena Sanctis Roma sit,
quam dives urbanum solum
sacris sepulcris floreat.

sed qui caremus his bonis 545

nee sanguinis vestigia
videre coram possumus,
caelum intuemur eminus.

sic, sancte Laurenti, tuam
nos passionem quaerimus : 550

est aula nam duplex tibi,
hie corporis, mentis polo.

illic inenarrabili
allectus urbi municeps

aeternae in arce curiae 555

gestas coronam civicam.

videor videre inlustribus
gemmis coruscantem virum,
quem Roma caelestis sibi
legit perennem consulem. 560

quae sit potestas credita
et muneris quantum datum,
probant Quiritum gaudia,
quibus rogatus adnuis.

140

CROWNS OF MARTYRDOM, II

the dweller in Rome, who pays honour to thee and
the abode of thy bones in presence, who can kneel
by them, who sprinkles the spot with his tears,
bowing his breast to the ground and in a low voice
pouring out his prayers! Us the Vascon Ebro
separates from thee, we are far removed beyond
two mountain-ranges, across the Cottian heights '^
and the snowy Pyrenees. Scarcely even have we
heard report how full Rome is of buried saints,
how richly her city's soil blossoms with holy tombs.
Still though we lack these blessings and cannot see
the traces of blood with our own eyes, we look up to
heaven on high. It is thus, holy Lawrence, that we
seek thy passion; for thou hast two seats, that of
thy body here on earth, that of thy soul in heaven.
Admitted there as a freeman of the ineffable city,
thou wearest the civic crown * in that Capitol where
sits the everlasting senate. I think I see the hero
flashing with brilliant jewels, whom the heavenly
Rome has chosen to be her perpetual consul. The
power entrusted to thee, the greatness of the
function assigned to thee, is proved by the rejoicings
of Rome's citizens, to whose requests thou givest
assent. What each one asks in prayer, he has

" The Cottian Alps, between Italy and southern Gaul.

* This was a wreath of oak-leaves awarded to a soldier in
the Roman army for saving the hfe of a fellow-soldier in the
field.

141

PRUDENTIUS

quod quisque supplex postulat, 565

fert inpetratum prospere ;
poscunt, iocantur,^ indicant,
et tristis haud uUus redit,

ceu praesto semper adsies
tuosque alumnos urbicos 570

lactante conplexus sinu
paterno amore nutrias.

hos inter, o Christi deeus,
audi poetam rusticum

cordis fatentem crimina 575

et facta prodentem sua.

indignus, agnosco et scio,
quern Christus ipse exaudiat,
sed per patronos martyras
potest medellam consequi. 580

audi benignus supplicem
Christi reum Prudentium,
et servientem corpori
absolve vinclis saeculi.

Ill

Hymnus in Honorem Passionis Eulaliae
Beatissimae Martyris.

Germine nobilis Eulalia

mortis et indole nobilior

Emeritam sacra virgo suam,

cuius ab ubere progenita est,

ossibus ornat, amore colit. 5

1 Three of Bergman's later M8S. have laetantur, which
is unmetrical. Editors before Bergman commonly print
litantur, which would be a unique instance of the deponent, or

142

CROWNS OF MARTYRDOM, III

happily granted him. They ask, and are gay, and
tell, and none returns home sorrowful ; it is as if thou
wert ever by their side to help, taking thy foster-
children of the city to the richness of thy breast and
feeding them with a father's love. Among them,
thou glory of Christ, listen to a country poet as he
acknowledges the sins of his heart and confesses his
deeds. He is unworthy, I know and own, that
Christ himself should hearken to him ; but through
the advocacy of the martyrs he may attain to healing.
Be thou gracious and hear the prayer of Prudentius
who stands arraigned by Christ, and set him free
from the fetters of the world where he is in bondage
to the body.

Ill

A Hymn in Honour of the Passion of the
Most Blessed Martyr Eulalia.

Noble of stock, and nobler still in the quality of her

death, the holy maid Eulalia honours with her

bones and tends with her love her own Emerita,*

the town that gave her birth. Far in the west lies

" Augusta Emerita in Lusitania, now Merida.

licenter. Modem conjectures are precantur (Alfonsi), rogant
et vindicant (Lavarenne).

143

PRUDENTIUS

proximus occiduo locus est
qui tulit hoc decus egregium,
urbe potens, populis locuples,
sed mage sanguine martyrii
virgineoque potens titulo. 10

curriculis tribus atque novem
tres hiemes quater adtigerat,
cum crepitante pyra trepidos
terruit aspera carnifices,
supplicium sibi dulce rata. 15

iam dedei*at prius indicium
tendere se Patris ad solium
nee sua membra dicata tore :
ipsa crepundia reppulerat,
ludere nescia pusiola ; 20

spernere sucina, flare ^ rosas,
fulva monilia respuere,
ore severa, modesta gradu,
moribus et nimium teneris
canitiem meditata senum. 25

ast ubi se furiata luis
excitat in famulos Domini
Christicolasque cruenta iubet
tura cremare, iecur pecudis
mortiferis adolere deis, 30

infremuit sacer Eulaliae
spiritus, ingeniique ferox
turbida frangere bella parat,
et rude pectus anhela Deo
femina provocat arma virum. 35

sed pia cura parentis agit
virgo animosa domi ut lateat
abdita rure et ab urbe procul,
ne fera sanguinis in pretium

144

CROWNS OF MARTYRDOM, III

the place that has won this signal honour ; as a city,
great and populous, but greater through the blood of
martyrdom and a maiden's tombstone. In twelve
courses of the sun twelve winters had she seen, when
on the crackling pyre her hardihood struck terror into
her trembling executioners, for she counted her
sufFei-ing a pleasure to herself. Already she had
given a sign that her face was set towards the Father's
throne and her body not destined for marriage ;
for even as a little girl she had put toys from her
and was a stranger to fun ; she would scorn amber
beads, scout roses, spurn golden necklaces ; she was
grave of face, sober in her gait, and in the ways of
her tenderest years practised the manner of hoary
age.

Now when the raging scourge was working himself
up against the servants of the Lord and with bloody
mind commanding that the followers of Christ should
bum incense and offer burnt sacrifice of the livers of
cattle to gods who brought death, Eulalia's holy
courage made loud protest. With her bold spirit she
made ready to shatter the violent onslaught, and
with the heart in her young breast panting for God,
female as she was she challenged the weapons of
men. But her mother's loving care sought to keep
the high-spirited damsel at home out of notice,
buried in the country at a distance from the town,
lest the self-willed girl rush to expend her blood from

^ Bergman reads flere with A and most of his MS8. B has
flore. flare comes from one MS. only (U). See Meyer,
Philologus, xciii, 311 ff. Cf. X 920 (insufflat).

PRUDENTIUS

mortis amore puella ruat. 40

ilia perosa quietis opem
degeneri tolerare mora
nocte fores sine teste movet
saeptaque claustra fugax aperit,
inde per invia carpit iter. 45

ingreditur pedibus laceris
per loca senta situ et vepribus
angelico comitata choro,
et licet horrida nox sileat,
lucis habet tamen ilia ducem. 50

sic habuit generosa patrum
turba columniferum radium,
scindere qui tenebrosa potens
nocte viam face perspicua
praestitit intereunte chao. 55

non aliter pia virgo viam
nocte secuta diem meruit
nee tenebris adoperta fuit,
regna Canopica cum fugeret
et super astra pararet iter. 60

ilia gradu cita pervigili
milia multa prius peragit
quam plaga pandat Eoa polum ;
mane superba tribunal adit
fascibus adstat et in mediis 65

vociferans : " rogo, quis furor est
perdere praecipites animas
et male prodiga corda sui
sternere rasilibus scopulis,
omnipatremque negare Deum ? 70

quaeritis, o miseranda manus,
Christicolum genus ? en ego sum
daemonicis inimica sacris,

146

CROWNS OF MARTYRDOM, III

the love of death. She, hating to let herself be
saved by keeping quiet and hanging back like a
coward, opens the door by night with none to see,
makes her escape through the enclosing fence, and
then pursues her way across the wilds. With torn
feet she passes over a rough waste overgrown with
briers, but she is accompanied by a troop of angels,
and for all the gruesome silence of the night she still
has light to guide her. So it was that the noble
company of the patriarchs had a beam in the shape
of a pillar which, being able to pierce the gloom,
showed them the way by night with its bright flame
and the darkness was done away.<* Like them, the
devoted girl was deemed worthy to have the light of
day as she followed her course in the night, and was
not covered with darkness as she fled from the realm
of Egypt, winning a way beyond the stars. Stepping
quickly all through the night she covers many a mile
ere the eastern quarter opens up the sky ; and in the
morning presents herself haughtily at the seat of
authority, standing there amid the symbols of power
and calling out: " What madness is this, I ask, that
makes you send your souls headlong to destruction
and bow down before smoothed stones hearts all
too ready to throw themselves away, denying God
who is the Father of all? Seek ye, O pitiable
company, the people who worship Christ ? Here am
I, a foe to the worship of evil spirits ; I trample idols

" Exodus xiii, 21.

147

PRUDENTIUS

idola protero sub pedibus,

pectore et ore Deum fateor. 75

Isis, Apollo, Venus nihil est,
Maximianus et ipse nihil :
ilia nihil, quia facta manu,
hie manuum quia facta colit,
frivola utraque et utraque nihil. 80

Maximianus, opum dominus
et tarn en ipse cliens lapidum,
prostituat voveatque suis
numinibus caput ipse suum :
pectora cur generosa quatit ? 85

dux bonus, arbiter egregius,
sanguine pascitur innocuo,
corporibusque piis inhians
viscera sobria dilacerat,
gaudet et excruciare fidem. 90

ergo age, tortor, adure, seca,
divide membra coacta luto.
solvere rem fragilem facile est :
non penetrabitur interior
exagitante dolore animus," 95

talibus excitus in furias
praetor ait: " rape praecipitem,
lictor, et obrue suppliciis.
sentiat esse deos patrios
nee leve principis imperium. 100

quam cuperem tamen ante necem,
si potis est, revocare tuam,
torva puellula, nequitiam.
respice gaudia quanta metas,
quae tibi fert genialis honor. 105

te lacrimis labefacta domus
prosequitur generisque tui

148

CROWNS OF MARTYRDOM, III

under foot, and with heart and lips I confess God.
Isis, Apollo, Venus — they are naught ; Maximian <*
himself too is naught ; they because they are works
of men's hands, he because he worships the works of
men's hands, both worthless, both naught. Though
Maximian, lord of power and yet himself in vassalage
to figures of stone, prostitute himself to his gods and
make himself over to them, why does he persecute
noble hearts? Your good captain, your excellent
ruler, feeds on innocent blood; hungering for the
bodies of the godly, he tears their continent flesh and
delights in torturing the faithful. Come then,
tormentor, burn, slash, cut up my body. It was put
together of clay; it is easy to destroy so frail a
thing. But the racking pain will not reach the spirit
within."

Roused to fury by such words the governor cries :
" Away with her, lictor ! Heap tortures on her.
Let her see that the gods of our fathers exist and the
emperor's command is no light thing. And yet how
much I would desire before you die, if it may be, fierce
young girl, to turn back your wickedness ! Think of
the great joys you are cutting off, which the honour-
able state of marriage offers you. The family you

» Colleague of Diocletian as emperor from 286 to 305.
Spain was under his charge.

149

PRUDENTIUS

ingemit anxia nobilitas,

flore ^ quod occidis in tenero,

proxima dotibus et thalamis. 110

non movet aurea pompa tori,
non pietas veneranda senum,
quos temeraria debilitas ?
ecce parata ministeria
excruciabilis exitii : 115

aut gladio feriere caput,
aut laniabere membra feris,
aut facibus data fumificis
flebiliterque ululanda tuis
in cineres resoluta flues. 120

haec, rogo, quis labor est fugere ?
si modicum salis eminulis
turis et exiguum digitis
tangere, virgo, benigna velis,
poena gravis procul afuerit." 125

martyr ad ista nihil ; sed enim
infremit inque tyranni oculos
sputa iacit, simulacra dehinc
dissipat inpositamque molam
turibulis pede prosubigit. 130

nee mora, carnifices gemini
iuncea pectora dilacerant
et latus ungula virgineum
pulsat utrimque et ad ossa secat
Eulalia numerante notas. 135

" scriberis ecce mihi, Domine.
quam iuvat hos apices legere
qui tua, Christe, tropaea notant !
nomen et ipsa sacrum loquitur
purpura sanguinis eliciti." 140

haec sine fletibus et gemitu

150

CROWNS OF MARTYRDOM, III

are bereaving follows you with tears, your noble stock
mourns over you in distress, because you are dying in
the bloom of youth when you are just reaching the
age of dowry and wedlock.» Does not a rich and
splendid marriage appeal to you, nor the love of your
elders, which you ought to respect, whereas your rash
conduct is breaking their hearts ? You see here in
readiness the agents of a death of torture. You will
be beheaded with the sword, or your limbs will be
torn by wild beasts, or you will be delivered to the
smoking brands to be destroyed and reduced to
ashes, for your friends to mourn you with weeping
and cries of woe. I put it to you, what effort would
it cost to avoid all this ? If, damsel, you would be
so obliging as just to put out your fingers and touch a
little of the salt and a tiny grain of the incense, you
would escape the cruel suffering."

The martyr answers never a word ; howbeit with a
loud cry she spits into the tyrant's eyes and then
scatters the images and with her foot kicks over the
meal laid on the censers. In a moment two execu-
tioners are tearing her slim breast, the claw striking
her two girlish sides and cutting to the bone, while
Eulalia counts the marks. " See, Lord," she says,
" thy name is being written on me. How I love to
read these letters, for they record thy victories, O
Christ, and the very scarlet of the blood that is drawn
speaks the holy name." These words she uttered

" There are numerous instances of the marriage of Roman
girls at this early age.

Bergman reads sole tvith A, comparing Psych. 845.

151

PRUDENTIUS

laeta canebat et intrepida ;

dirus abest dolor ex animo,

membraque picta cruore novo

fonte cutem recalente lavant. 145

ultima carnificina dehinc,
non laceratio vulnifica,
crate tenus nee arata cutis,
flamma sed undique lampadibus
in latera stomachumque furit. 150

crinis odorus ut in iugulos
fluxerat involitans umeris,
quo pudibunda pudicitia
virgineusque lateret honos,
tegmine verticis opposite, 155

flamma crepans volat in faciem
perque comas vegetata caput
occupat exsuperatque apicem ;
virgo citum cupiens obitum
appetit et bibit ore rogum. 160

emicat inde columba repens
martyris os nive candidior
visa relinquere et astra sequi ;
spiritus hie erat Eulaliae
lacteolus, celer, innocuus. 165

colla fluunt abeunte anima
et rogus igneus emoritur ;
pax datur artubus exanimis,
flatus in aethere plaudit ovans
templaque celsa petit volucer. 170

vidit et ipse satelles avem
feminae ab ore meare palam,
obstupefactus et adtonitus
prosilit et sua gesta fugit,
lictor et ipse fugit pavidus. 175

152

CROWNS OF MARTYRDOM, III

with never a tear or moan, cheerful and undismayed ;
the dreadful pain did not reach her spirit while the
fresh blood was colouring her body and washing her
skin in its warm stream.

Then comes the final torture, not the rending of
wounds, not the ploughing up of the skin down to the
ribs, but a fire from flambeaux set all round and
raging against her sides and front. Her fragrant
hair has streamed on to her neck and flowed over her
shoulders to shield her bashful modesty and the grace
of her maidenhood behind the covering of her head,
and the roaring flames, quickened by her locks, rush
upon her face and seize on her head, surmounting its
top; and the maid, desiring a speedy end, eagerly
draws the fire in through her mouth. Thence all at
once a dove whiter than snow springs forth ; they see
it leave the martyr's mouth and make for the stars.
It was Eulalia's spirit, milk-white, swift, and sinless.
Her head droops as the soul departs, and the burning
fire dies down ; peace is granted to the lifeless body,
while the spirit far up claps her wings in triumph
and flies ofl* to the heavenly regions. The execu-
tioner himself saw the bird pass plainly from the
girl's mouth ; amazed and confounded he broke away
and fled from what his own hands had done, and the
lictor too fled in terror. Suddenly the icy winter

^53

PRUDENTIUS

ecce nivem glacialis hiems
ingerit et tegit omne forum,
membra tegit simul Eulaliae
axe iacentia sub gelido
pallioli vice linteoli. 180

cedat amor lacrimantum hominum,
qui celebrare suprema solent,
flebile cedat et officium :
ipsa elementa iubente Deo
exequias tibi, virgo, ferunt. 185

nunc locus Emerita est tumulo,
clara colonia Vettoniae,
quam memorabilis amnis Ana
praeterit et viridante rapax
gurgite moenia pulchra lavit. ^ 190

hie, ubi marmore perspicuo
atria luminat alma nitor
et peregrinus et indigena,
relliquias cineresque sacros
servat humus veneranda sinu. 195

tecta corusca super rutilant
de laquearibus aureolis
saxaque caesa solum variant,
floribus ut rosulenta putes
prata rubescere multimodis. 200

carpite purpureas violas
sanguineosque crocos metite.
non caret his genialis hiems,
laxat et arva tepens glacies,
floribus ut cumulet calathos. 205

ista comantibus e foliis
munera, virgo puerque, date,
ast ego serta choro in medio
texta feram pede dactylico,

154

CROWNS OF MARTYRDOM, III

pours down snow and covers all the square, covering
Eulalia's body too where it lies under the cold sky,
like a linen shroud. Let those who in human love and
tears are wont to solemnize the last rites stand aside,
let their sad office give place ; the very elements at
God's command are performing thy obsequies, O
maiden.

Now her tomb stands in Emerita, that famous
town in Vettonia by which the notable river Ana *
passes, washing the handsome walls as it sweeps
along with its green waters. Here, where the lustre
of shining marble, foreign and native, lights up the
motherly church, the worshipful earth keeps her
remains, her holy ashes, in its bosom. Overhead the
gleaming roof flashes light from its gilded panels,
and shaped stones diversify the floor so that it seems
like a rose-covered meadow blushing with varied
blooms. Pluck ye purple violets, pick blood-red
crocuses. Our genial winter has no lack of them ;
the cold is tempered and loosens its grip on the land
to load our baskets with flowers. Give her these
gifts, you girls and boys, from the luxuriant leaves.
But I in the midst of your company will bring gar-
lands wreathed of dactylic measures,^ of little worth

" The Guadiana.

* The metre of the poem is the dactyUc tetrameter cata-
lectic.

155

PRUDENTIUS

vilia, marcida, festa tamen. 210

sic venerarier ossa libet
ossibus altar et inpositum :
ilia Dei sita sub pedibus
prospicit haec populosque suos
carmine propitiata fovet. 215

IV

Hymnus in Honorem Sanctorum Decem et
OcTo Martyrum Caesaraugustanorum.

Bis novem noster populus sub uno
martyrum servat cineres sepulcro :
Caesaraugustam vocitamus urbem

res cui tanta est.
plena magnorum domus angelorum 5

non timet mundi fragilis ruinam,
tot sinu gestans simul offerenda

munera Christo.
cum Deus dextram quatiens coruscam
nube subnixus veniet rubente 10

gentibus iustam positurus aequo

pondere libram,
orbe de magno caput excitata
obviam Christo properanter ibit
civitas quaeque pretiosa portans 15

dona canistris.
Afra Carthago tua promet ossa,
ore facundo Cypriane doctor,
Corduba Acisclum dabit et Zoellum,

tresque coronas. 20

iS6

CROWNS OF MARTYRDOM, IV

and faded, but still joyous. So will we venerate her
bones and the altar placed over her bones, while she,
set at the feet of God, views all our doings, our song
wins her favour, and she cherishes her people.

IV

A Hymn in Honour of the Eighteen Holy
Martyrs of Caesaraugusta.**

Eighteen martyrs' ashes our people keeps in a
single grave, and Caesaraugusta is the name we
call the city which has this great possession. A
house that is filled with great saints fears not the
downfall of this mortal world, since it bears in its
bosom so many gifts to be offered together to Christ.
When God, seated on a fiery cloud and shaking his
flashing hand, shall come to set up his true balance for
the nations and weigh them justly, then from out the
great world every city will raise its head and go
quickly to meet Christ, carrying its costly gifts in
baskets. African Carthage will bring forth thy bones,
Cyprian,^ teacher of the eloquent lips. Corduba "
will give Acisclus and Zoellus and her three crowns.

» Saragossa. The eighteen would appear to have suffered
together, clearly (from lines 101-108) in some persecution
earlier than that of Diocletian, of which St. Vincent was a
victim.

^ He was bishop of Carthage. Cf. XIII.

" Cordova. The " three crowns " (i.e. three other martyrs)
were perhaps Faustus, Januarius and Martialis, who suffered
there.

157

PRUDENTIUS

tu tribus gemmis diadema pulchrum
ofFeres Christo, genetrix piorum
Tarraco, intexit cui Fructuosus

sutile vinclum.
nomen hoc gemmae strophio inligatae est ; 25
emicant iuxta lapides gemelli
ardet et splendor parilis duorum

igne corusco.
parva Felicis decus exhibebit
artubus Sanctis locuples Gerunda ; 30

nostra gestabit Calagurris ambos

quos veneramur.
Barchinon claro Cucufate freta
surget, et Paulo speciosa Narbo,
teque praepollens Arelas habebit, 35

sancte Genesi.
Lusitanorum caput oppidorum
urbs adoratae cineres puellae
obviam Christo rapiens ad aram

porriget ipsam. 40

sanguinem lusti, cui Pastor haeret,
ferculum duplex geminumque donum
ferre Complutum gremio iuvabit

membra duorum.
ingeret Tingis sua Cassianum, 46

festa Massylum monumenta regum,
qui cinis gentes domitas coegit

ad iuga Christi.
singulis paucae, tribus aut duobus,

" Tarragona. The " three jewels " are Fructuosus, Augurius
and Eulogius. Cf. VI.
* Gerona.
' Emeterius and Chelidonius. Cf. I.

158

CROWNS OF MARTYRDOM, IV

Thou, Tarraco," mother of godly children, wilt offer to
Christ a beauteous diadem with three jewels, for
Fructuosus works thee a band in which they are set.
This name belongs to one jewel fastened on the
band, and beside it shine twin stones, both blazing in
equal lustre with a flash of fire. Little Gerunda ^ will
present Felix, her glory, for his holy body makes her
rich; and our own Calagurris bring the two whom
we venerate.'' Barchinon ^ will rise up in reliance on
famed Cucufas, fair Narbo ^ on Paulus, and great
Arelas^ will have thee, holy Genesius. The city which
is head of the towns of Lusitania / will take the ashes
of the girl it reverences to meet Christ and present
them at the very altar. It will be Complutum's fi'
delight to bring in her arms the blood of Justus
with Pastor close beside, bearing on two carriers a
twofold gift, the bodies of the twain. His native
Tingis,^ memorial of Massylian kings, will joyously
present Cassian,* the ashes of him who subdued
her pagans and brought them under the yoke of
Christ. A few cities will find favour because of only

'' Barcelona.

* Towns in southern Gaul (Narbonne and Aries).

/ Emerita. The girl is Eulalia. Cf. III.

' Alcala.

'' Tangier. The Massyli were often confused with the
Masaesyli who lived farther west, in the " provincia
Tingitana " (Pliny, Nat. Hist. V, 17). Tingis was an ancient
town. According to local tradition it was founded by
Antaeus (Mela I, 26, Pliny V, 2) with whom Hercules
wrestled, and whose grave was there ; or by Sophax (a son of
Hercules) who was King of the country and whose son
extended the kingdom (Plutarch, Sertorius, 9).

' Not the Cassian of IX. He was in attendance as clerk
at the trial of the centurion Marcellus, and in protest against
the death-sentence threw down his pen and tablets.

159

i6o

PRUDENTIUS

forsan et quinis aliquae placebunt 50

testibus Christi prius hostiarum

pignere functae :
tu decern sanctos revehes et octo,
Caesaraugusta studiosa Christo,
verticem flavis oleis revincta, 55

pacis honore.
sola in occursum numerosiores
mart3n'um turbas Domino parasti,
sola praedives pietate multa

luce frueris. 60

vix parens orbis populosa Poeni,
ipsa vix Roma in solio locata
te, decus nostrum, superare in isto ♦

munere digna est.
omnibus portis sacer immolatus 65

sanguis exclusit genus invidorum
daemonum et nigras pepulit tenebras

urbe piata.
nuUus umbrarum latet intus horror,
pulsa nam pestis populum refugit ; 70

Christus in totis habitat plateis,

Christus ubique est.
martyrum credas patriam coronis
debitam sacris, chorus unde surgens
tendit in caelum niveus togatae 75

nobilitatis.
inde, Vincenti, tua palma nata est,
clerus hie tantum peperit triumphum,
hie sacerdotum domus infulata

Valeriorum. 80

saevus antiquis quotiens procellis

turbo vexatum tremefecit orbem,
___

CROWNS OF MARTYRDOM, IV

one, some because of two or three, perhaps even of
five witnesses to Christ, the sacrifices they gave
in pledge before. But thou, Caesaraugusta, that art
zealous for Christ, wilt bring again thy holy eighteen,
thy head wreathed with golden olives, the ornament
of peace. In number greater than any other city
thou hast companies of martyrs ready to meet the
Lord; thou wilt enjoy great light because thou dost
surpass all in the riches of thy devotion. Scarce is
the populous mother of the Punic world, scarce
Rome herself, set on her throne, worthy to outstrip
thee, our glory, in this offering. The sacrifice of holy
blood has shut out the race of malign devils from all
thy gates and driven black darkness from thy cleansed
city. No shuddering fear of spirits lurks within, for
the plague has been driven away in flight from thy
people, and Christ dwells in all thy streets, Christ is
everywhere. It is as if this home-land of martyrs
had been destined for the sacred crowns, there rises
from it towards heaven such a company of its high-
born citizens clad in snow-white robes. It was here,
Vincent,* thy victory began, here the clergy won
their great triumph, and here the vested family of
the priestly Valerii. Whenever in the tempests of
the olden time the cruel hurricane troubled and

i6i

VOL. II. o

PRUDENTIUS

tristior templum rabies in istud

intulit iras,
nee furor quisquam sine laude nostrum 85

cessit aut clari vacuus cruoris ;
martyrum semper numerus sub omni

grandine crevit.
nonne, Vincenti, peregri necandus
martyr his terris tenui notasti 90

sanguinis rore speciem futuri

morte propinqua ?
hoc colunt cives, velut ipsa membra
caespes includat suus et paterno
servet amplectens tumulo beati 95

martyris ossa.
noster est, quamvis procul hinc in urbe
passus ignota dederit sepulcri
gloriam victor prope litus altae

forte Sagunti. 100

noster et nostra puer in palaestra
arte virtutis fideique olivo
unctus horrendum didicit domare

viribus hostem.
noverat templo celebres in isto 105

octies partas deciesque palmas ;
laureis doctus patriis eadem

laude cucurrit,
hie et, Encrati, recubant tuarum
ossa virtutum, quibus efferati 110

spiritum mundi, violenta virgo,

dedecorasti.
martyrum nulli remanente vita
contigit terris habitare nostris ;
sola tu morti propriae superstes 115

vivis in orbe.

x62

CROWNS OF MARTYRDOM, IV

shook the world, a fiercer fury hurled its wrath on
this church, and its raging never passed without
bringing honour to our people nor without shedding
of famous blood ; always the number of martyrs grew
larger under every storm. Didst thou not, Vincent,
though thou wert to suffer death elsewhere, with a
light shower of martyr's blood mark on these lands
the shape of what was to come, when thy death was at
hand ? <* This thy fellow-citizens reverence just as if
its native ground covered the very body, keeping the
blessed martyr's bones in its embrace in his family
tomb. Ours he is, though as it befell it was in a strange
city far from here that he suffered and in victory gave
it the honour of having his burial-place, near the shore
of lofty Saguntus. Ours he is ; it was in our training-
school that as a boy he was instructed in the art of
goodness and anointed with the oil of faith, and
learned to subdue the dire enemy with his strength.
He had learned that in this church eighteen famous
victories were won, and taught by his native city's
laurels he ran his race with the same honour. Here
too, Encratis, lies the body that lodged thy virtues
with which, a forceful maiden, thou didst put to
shame the spirit of the savage world. To none of
the martyrs was it given to live on and dwell in our
land ; thou art the only one to survive thy death and

" St. Vincent was a deacon at Caesaraugusta, but suffered
at Valentia. Eugenius (Bishop of Toledo at the middle of the
7th century), in his verses on the basilica of St. Vincent at
Caesaraugusta, refers to blood flowing from his nostrils there.

163

PRUDENTIUS

vivis, ac poenae seriem retexis,
carnis et caesae spolium retentans
taetra quam sulcos habeant amaros

vulnera narras. 120

barbarus tortor latus omne carpsit,
sanguis inpensus, lacerata membra,
pectus abscisa patuit papilla

corde sub ipso.
iam minus mortis pretium peraetae est, 125

quae venenatos abolens dolores
concitam membris tribuit quietem

fine soporo.
cruda te longum tenuit cicatrix
et diu venis dolor haesit ardens, 130

dum putrescentes tenuat medullas

tabidus umor.
invidus quamvis obitum supremum
persecutoris gladius negarit,
plena te, martyr, tamen ut peremptam, 135

poena coronat,
vidimus partem iecoris revulsam
ungulis longe iacuisse pressis :
mors habet pallens aliquid tuorum

te quoque viva. 140

hunc novum nostrae titulum fruendum
Caesaraugustae dedit ipse Christus,
iuge viventis domus ut dicata

martyris esset.
ergo ter senis sacra candidatis, 145

dives Optato, simul et Luperco,
perge conscriptum tibimet senatum

pangere psalmis.
ede Successum, cane Martialem,
mors et Urbani tibi concinatur, 150

164

CROWNS OF MARTYRDOM, IV

live in the world. Thou didst live and recount the
story of thy sufferings one after another ; thou didst
not quit hold of thy flesh though they cut it and
would have robbed thee of it, and thou didst tell
how grievous were the gashes of thy hideous wounds.
The barbarous tormentor tore all thy side, thy blood
was shed, thy limbs mangled, thy breast cut off and
thy bosom laid open down to the very heart. Death
surely when it is carried through is a lesser price to
pay, for it puts an end to the envenomed pains
and quickly gives the body rest in the final sleep.
But the bleeding wound long held thee back, the
burning pain clung long to thy flesh, till corrupt
discharge wasted thy vitals in decay. Though the
sword of the persecutor grudged and denied thee
death to end all, yet the full measure of suffering
gives thee the crown as much as if thou hadst been
slain, and we salute thee as martyr. We saw a part
of thy inwards torn away by the grip of the claws
and lie far off; wan death possessed something of
thine even in thy lifetime. This honour without
precedent Christ himself gave to our town of
Caesaraugusta to enjoy, that it should be the
consecrated home of a martyr whose life was not
ended.

Therefore since thou art made sacred in virtue of
the white-robed eighteen, being enriched with
Optatus and Lupercus together, come, sing in sacred
song the praises of thine enrolled senators. Tell of
Successus, sing of Martialis. Let thy song celebrate
the death of Urbanus too, and thy melody sound

i65

PRUDENTIUS

luliam cantus resonet simulque

Quintilianum.
Publium pangat chorus et revolvat
quale Frontonis fuerit tropaeum,
quid bonus Felix tulerit, quid acer

Caecilianus,
quantus, Evoti, tua bella sanguis
tinxerit, quantus tua, Primitive,
turn tuos vivax recolat triumphos

laus, Apodemi.
quattuor posthinc superest virorum
nomen extolli renuente metro,
quos Saturninos memorat vocatos

prisca vetustas.
carminis leges amor aureorum
nominum parvi facit, et loquendi
cura de Sanctis vitiosa non est

nee rudis umquam.
plenus est artis modus adnotatas
nominum formas recitare Christo,
quas tenet caeli liber explicandus

tempore iusto.
octo tunc sanctos recolet decemque
angelus coram Patre Filioque
urbis unius regimen tenentes

iure sepulcri.
quin ad antiquum numerum trahetur
viva post poenae specimen puella,
morsque ^ Vincenti, cui sanguis hinc est

fons et honoris,
additis ^ Gaio (nee enim silendi)
teque, Crementi, quibus incruentum

^ tuque ^.

x66

CROWNS OF MARTYRDOM, IV

forth the names of Julia and Quintilian together.
Let the choir sing of Publius and tell again the story
of Fronto's victory, of the sufferings good Felix bore,
and brave Caecilianus, of the much blood that dyed
thy warfare, Evotius, and thine, Primitivus ; and let
eager praise rehearse thy triumphs, Apodemius. It
still remains to exalt the name of four though my
metre refuses. Old times of long ago tell that they
were each called Saturninus. Love of their golden
names makes light of the rules of verse,** and concern
to speak of the saints is never incorrect nor bar-
barous. The measure of art is full if we recite to
Christ the forms of the names as they are written
down and contained in the book of heaven which shall
be opened at the due time. Then shall the angel in
presence of the Father and the Son rehearse the
names of the eighteen saints who hold the govern-
ance of a single city in right of their burial here.
And over and above the ancient number will be
brought in the girl who lived on after exemplary
suffering, and the death of Vincent, whose blood and
glory draw from here; with Gaius and thee, Cre-
mentius, for you twain are not to be passed over;

" The names from Optatus to the four Satumini are eighteen.
In line 163 the poet deliberately violates the Sapphic metre by
beginning with a spondee in order to admit the name. Eugenius
of Toledo in a poem on the basUica of the eighteen martyrs
contrives to get all the names in by writing successive lines in
dififerent metres. He does not mention the name Saturninus,
but four in his list which are not in that of Prudentius are
Cassianus, Januarius, Matutinus and Faustus, These may
have borne the name Saturninus also. He also gives Julius,
not Julia (see line 151).

" Lines 181-188 are wanting in A, the oldest MS., and are
bracketed by Bergman,

167

PRUDENTIUS

ferre provenit decus ex secundo

laudis agone.
ambo confess! Dominum steterunt 185

acriter contra fremitum latronum,
ambo gustarunt leviter saporem

martyriorum.
haec sub altari sita sempiterno
lapsibus nostris veniam precatur 190

turba, quam servat procerum creatrix

purpureorum.
nos pio fletu, date, perluamus
marmorum sulcos, quibus est operta
spes ut absolvam retinaculorum 195

vincla meorum.
sterne te totam generosa Sanctis
civitas mecum tumulis ; deinde
mox resurgentes animas et artus

tota sequeris. 200

Passio Sancti Vincenti Martyris.

Beate martyr, prospera
diem triumphalem tuum,
quo sanguinis merces tibi
corona, Vincenti, datur.

hie te ex tenebris saeculi 5

tortore victo et iudice
evexit ad caelum dies
Christoque ovantem reddidit.

" Or " a secondary contest ". Arevalo suggested that secundo
here means " of the second rank," on the ground that though

i68

CROWNS OF MARTYRDOM, V

it was your fortune to win bloodless honour out of a
victorious " contest for glory. Both confessed the
Lord and boldly faced the devils' roaring, and both
tasted lightly the savour of martyrdom. All this
company, laid under the everlasting altar * and kept
by a mother of purple-robed leaders, prays for pardon
for our backslidings. Come, let us with pious tears
wash the letters cut on the marble slabs under which
lies my hope of unloosing the bonds which hold me
fast. Cast thyself down along with me, noble city,
on the holy graves, thou and all thy people ; then
when their souls and bodies rise again thou and all
thy people will follow them.

The Passion of St. Vincent the Martyr.*'

Blessed martyr, prosper the day of thy victory, the
day which marks the giving of the crown to thee,
Vincent, in recompense for thy blood. This day, when
thou hadst overcome torturer and judge, raised thee
out of this world's darkness up to heaven and delivered
thee in triumph to Christ. Now in company with the

they evidently suffered pains or imprisonment they were not
put to death, and were therefore properly " confessors," not
martyrs.

* Cf. Revelation vi, 9.

" Cf. IV, 77-108.

169

PRUDENTIUS

nunc angelorum particeps
conlucis insigni stola, 10

quam testis indomabilis
rivis cruoris laveras,

cum te satelles idoli
praecinctus atris legibus

litare divis gentium 15

ferro et catenis cogeret.

ac verba primum mollia
suadendo blande effuderat,
captator ut vitulum lupus
rapturus adludit prius. 20

" rex," inquit, " orbis maximus,
qui sceptra gestat Romula,^
servire sanxit omnia
priscis deorum cultibus.

vos, Nazareni, adsistite, 25

rudemque ritum spernite.
haec saxa, quae princeps colit,
placate fumo et victima."

exclamat hie Vincentius,
Levita de tribu sacra, 30

minister altaris Dei,
septem ex columnis lacteis ;

" tibi ista praesint numina,
tu saxa, tu lignum colas,

tu mortuorum mortuus 35

fias deorum pontifex.

nos lucis auctorem Patrem
eiusque Christum Filium,
qui solus ac verus Deus,
Datiane, confitebimur." 40

hie ille iam commotior,
" audesne, non felix," ait,

170

CROWNS OF MARTYRDOM, V

angels thou shinest bright in the glorious robe which
as an invincible witness thou didst wash in streams
of blood, when the minister of idolatry, armed with
malignant laws, sought to compel thee with steel and
chains to offer sacrifice to the pagans' gods. First
he had uttered smooth, soft words of exhortation,
like a wolf on the hunt which first is pleasant with
the calf it means to ravish. " The mighty sovereign
of the world," says he, " who bears the sceptre of
Rome, has ordained that all the world shall be
subject to the ancient forms of religion. Ye Naza-
renes, attend, and put away your crude observance.
These stones which the emperor worships you must
propitiate with the smoke of sacrifice." Hereupon
Vincent, a Levite" of the sacred tribe and servant of
the altar of God, one of the seven milk-white pillars,
cries aloud : " Let these powers be your masters ;
you may worship stones and wood and become the
dead priest of dead gods. As for us, we shall confess
the Father who is the author of light, and Christ his
Son; He is the true and only God, O Datianus." *
On this the other grows warmer. " Dare you, un-

« Cf. II, 37-40.

" Governor of Spain under Maximian, the colleague of
Diocletian.

^ publica AP {Bergman). B is wanting.

171

PRUDENTIUS

" ius hoc deorum et principum
violare verbis asperis,

ius et sacratum et publicum, 45

cui cedit humanum genus,
nee te iuventae fervidae
instans periclum permovet ?

hoc namque decretum cape :
aut ara ture et caespite 50

precanda iam nunc est tibi,
aut mors luenda est sanguine."

respondit ille altrinsecus :
" age ergo, quidquid virium,
quidquid potestatis tibi est, 55

palam reluctor, exere !

vox nostra quae sit, accipe :
est Christus et Pater Deus :
servi huius et testes sumus ;
extorque, si potes, fidem ! 60

tormenta, career, ungulae
stridensque flammis lammina,
atque ipsa poenarum ultima
mors Christianis ludus est.

o vestra inanis vanitas 65

scitumque brutum Caesaris !
condigna vestris sensibus
coli iubetis numina

excisa fabrili manu,
cavis recocta et follibus, 70

quae voce, quae gressu carent,
inmota, caeca, elinguia.

his sumptuosa splendid©
delubra crescunt marmore,
his colla mugientium 75

percussa taurorum cadunt.

172

CROWNS OF MARTYRDOM, V

happy man," he says, " with rude speech outrage
this authority of gods and emperors, authority at
once religious and political, to which mankind gives
way, and does not the peril that threatens you in the
heat of your youth alarm you ? For truly this is the
order you miist accept : either must you here and now
make supplication at the altar with incense and turf,«
or pay the penalty of a bloody death." Vincent for
his part answered : " Come then, put forth all your
strength and all your authority; I openly resist it.
Hear what it is we say : Christ and the Father are
God ; his servants and witnesses we are. Rob us of
our faith if you can. Torture, imprisonment, the
claws, the hissing red-hot plate, even the final
suffering of death, are all mere sport to Christians.
How vain and futile are you rulers ! How senseless
Caesar's decree ! You bid us worship deities that
match your own minds, deities hewn out by a work-
man's hand, or cast with the help of the hollow
bellows, devoid of speech and motion, standing still,
blind and dumb. It is to these that costly shrines of
gleaming marble rise, for these that lowing bulls are
struck on the throat and fall. You will tell me there

, " Freshly cut turf is often mentioned as being used for an
impromptu or temporary altar {e.g. Horace, Odes, I, 19, 13).

173

PRUDENTIUS

at sunt 1 et illic spiritus.
sunt, sed magistri criminum
vestrae et salutis aucupes,
vagi, inpotentes, sordidi, 80

qui vos latenter incites
in omne conpellunt nefas,
vastare iustos caedibus,
plebem piorum carpere.

norunt et ipsi ac sentiunt 85

pollere Christum et vivere,
eiusque iam iamque adfore
regnum tremendum perfidis.

clamant fatentes denique
pulsi ex latebris viscerum ^ 90

virtute Christi et nomine,
divique et idem daemones."

his intonantem martyrem
iudex profanus non tulit.

conclamat: " os obtrudite, 95

ne plura iactet inprobus.

vocem loquentis claudite
raptimque lictores date,
illos reorum Plutones
pastos resectis carnibus.^ 100

iam faxo ius praetorium
conviciator sentiat,
inpune ne nostris sibi
dis destruendis luserit.

tibi ergo soli, contumax, . 105

Tarpeia calcentur sacra ?
tu porro solus obteras
Romam, senatum, Caesarem?

vinctum retortis bracchiis
sursum ac deorsum extendite, 110

174

CROWNS OF MARTYRDOM, V

are spirits there too. Yes, but spirits that are
teachers of sin, that lay traps for your lives, roaming,
violent, filthy spirits that privily push and drive you
into every kind of wickedness, to ravage the righteous
with slaughter and destroy the people of the godly.
Even they know and are conscious that Christ has
power and lives and that his kingdom, which the
faithless must dread, will presently come ; and they
cry out in confession when they are driven from their
hiding in the flesh by the power and name of Christ.
Your gods are devils too." *

Out of all patience with these thunders of the
martyr, the heathen judge cries : " Stop his mouth,
let the scoundrel say no more. Imprison his speech.
Quick ! Put the executioners on him, those gods of
death for criminals, who feed on the flesh they cut
off. Now I shall make this railer feel the authority
of a governor ; he shall not get off with pulling down
our gods for his amusement. Have you then the
insolence to claim that you alone must be allowed to
tread the Tarpeian * rites under foot, and you alone
to trample on Rome, the senate, Caesar? Tie him
with his arms behind and rack him upwards and

» Cf. I Corinthians x, 20-21.

* As the Tarpeian Rock was on the Capitoline hill at Rome,
the phrase means the worship of the deities whose temples
were on the Capitol, especially Jupiter, whom Propertius
(IV, 1, 7) calls " Tarpeius pater."

^ Most of the later MSS. have adsunt or assunt.

* So AOP {B and U are not available). The other 31 SS.
have corporum.

' So ACP {B and U are not available). The other MSS.
have illos reorum carnibus pastos manuque exercitos.

175

PRUDENTIUS

conpago donee ossuum
divulsa membratim crepet.

posthinc hiulcis ictibus
nudate costarum abdita,

ut per latebras ^ vulnerum 115

iecur retectum palpitet."

ridebat haec miles Dei
manus cruentas increpans
quod fixa non profundius
Intraret artus ungula. 120

ac iam omne robur fortium
eviscerando cesserat,
nisusque anhelus solverat
fessos laeertorum toros.

ast ille tanto laetior 125

omni vacantem nubilo
frontem serenam luminat
te, Christe, praesentem videns.

" quis vultus iste, pro pudor! "
Datianus aiebat furens, 130

" gaudet, renidet, provocat
tortore tortus acrior !

nil ilia vis exercita
tot noxiorum mortibus

agone in isto proficit, 135

ars et dolorum vincitur.

sed vos, alumni carceris,
par semper invictum mihi,
cohibete paulum dexteras,
respiret ut lassus vigor. 140

praesicca rursus ulcera,
dum se cicatrix colligit
refrigerati sanguinis,
manus resulcans diruet."

176

CROWNS OF MARTYRDOM, V

downwards till the joints of his bones in every limb
are rent asunder with a crack. Then with cleaving
strokes lay bare his ribs of their covering, so that his
organs shall be exposed as they throb in the recesses
of the wounds." But the soldier of God laughed at
these commands, rebuking the blood-stained hands
because the claw thrust into him did not enter more
deeply into his body. And now the strong men had
used up all their powers in tearing him to pieces,
their panting exertion had tired and relaxed the
muscles of their arms ; but Vincent was only the more
cheerful, his countenance all unclouded and bright,
being lit up with the sight of thy presence, O Christ.
" What look is this ? Oh shame ! " cried Datianus in
a passion. " He is joyful and smiling ! It is a chal-
lenge ! The tortured is bolder than the torturer !
The energy so practised in the death of malefactors
miakes no headway in this contest, its skill to hurt
is being beaten. But, you foster-sons of the prison,
a pair I have ever found invincible, hold your hands
awhile that your wearied vigour may revive. When
the wounds are quite dry and the congealed blood is
gathering in a scar, your hand vdll plough them up
again and tear them open."

* So ACP {B and U are not available). The other MSS.
have lacunas.

177

PRUDENTIUS

his contra Levites refert : 145

" si iam tuorum perspicis
languere virtutem canum,
age ipse, maior carnifex,

ostende quo pacto queant
imos recessus scindere, 150

manus et ipse intersere
rivosque ferventes bibe.

erras, cruente, si meam
te rere poenam sumere

cum membra morti obnoxia 155

dilancinata interficis.

est alter, est intrinsecus,
violare quem nullus potest,
liber, quietus, integer,
exsors dolorum tristium. 160

hoc, quod laboras perdere
tantis furoris viribus,
vas est solutum ac fictile,
quocumque frangendum modo.

quin immo nunc enitere 165

ilium secare ac plectere
qui perstat intus, qui tuam
calcat, tyranne, insaniam.

hunc, hunc lacesse, hunc discute,
invictum, inexsuperabilem, 170

nullis procellis subditum,
solique subiectum Deo."

haec fatur et stridentibus
laniatur uncis denuo.

cui praetor ore subdolo 175

anguina verba exsibilat :

" si tanta callum pectoris
praedurat obstinatio

178

CROWNS OF MARTYRDOM, V

To this the deacon retorts : "If now you see the
powers of your dogs grow feeble, come (for you are
yourself the superior executioner), show them how
they can cleave me to my lowest depths ; put in your
own hands and drink the hot streams. You mistake,
bloody man, if you think you are exacting punishment
from me when you mangle and kill a body which is
naturally subject to death. There is another, within
the body, whom no man is able to outrage, who is
unconfined, undisturbed, unharmed, exempt from
all your grievous pains. This that you struggle to
destroy with such vehement passion is but a frail
vessel of clay, doomed to be broken in one way or
another. But try now rather to cut and beat the
being who stands fast within, who tramples on your
madness, persecutor! This, this is he you must
attack and destroy, a being who is invincible, un-
conquerable, subject to no storms, and under God
alone." At these words he is once more torn with
the creaking hooks, and the governor with crafty lips
hisses out at him a serpent's words : " If your stub-
bom spirit makes your breast so thick-skinned and

179

PRUDENTIUS

pulvinar ut nostrum manu

abomineris tangere, 180

saltern latentes paginas
librosque opertos detege,
quo secta pravum seminans
iustis cremetur ignibus."

his martyr auditis ait : 185

" quem tu, maligna, mysticis
minitaris ignem litteris,
flagrabis ipse hoc iustius.

romphaea nam caelestium
vindex erit voluminum 1 90

tanti veneni interpretem
linguam perurens fulmine.

vides favillas indices
Gomorreorum criminum,

Sodomita nee latet cinis, 195

testis perennis funeris.

exemplar hoc, serpens, tuum est,
fuligo quem mox sulphuris
bitumen et mixtum pice
imo inplicabunt Tartaro." 200

his persecutor saucius
pallet, rubescit, aestuat
insana torquens lumina,
spumasque frendens egerit.

tum deinde cunctatus diu 205

decernit: " extrema omnium
igni, grabato et lamminis
exerceatur quaestio."

haec ille sese ad munera
gradu citato proripit 210

ipsosque pernix gaudio
poenae ministros praevenit.

i8o

CROWNS OF MARTYRDOM, V

hard that you abhor to touch our sacred couch " with
your hand, at least disclose your secret writings, your
hidden books, that the teaching which sows the
vicious seed may be burned with the fire it merits." *
But on hearing this the martyr replies: " In your
spite you threaten our mystic writings with fire, but
you yourself will burn with fire more merited, for the
sword of God will avenge our heaven-inspired books,
consuming with its lightning-flash the tongue that
gives expression to such venom. You see the glow-
ing embers that tell of Gomorrah's sins, and the
ashes of Sodom are a plain witness of everlasting
death. This is the pattern of you, serpent ; one day
sulphurous soot and mingled bitumen and pitch will
enwrap you deep in hell." Stricken with these
words the persecutor turns first pale, then red, and in
the heat of his passion rolls his eyes frantically this
way and that, gnashing his teeth and foaming at the
mouth. Then after hesitating long he gives com-
mand : " Let the last degree of torture be applied,
with fire and bed « and plates."

To these tasks Vincent hurries with quick step.
Joy gives him speed and he outstrips the very
ministers of torture. Now they have reached the

" Properly a cushioned couch on which the image of a god
was placed at the celebration of a lectisternium. Cf. X, 1056.

* Diocletian's first edict, issued early in 303, included an
order for the burning of copies of the scriptures. Two other
edicts followed shortly after it, one for the imprisonment of
the clergy, the other ordering that they should sacrifice to the
gods of the state.

" The gridiron.

i8j

PRUDENTIUS

ventum ad palaestram gloriae ;
spes certat et crudelitas,

luctamen anceps conserunt 215

hinc martyr, illinc carnifex.

serrata lectum regula
dente infrequent! exasperat,
cui multa carbonum strues
vivum vaporat halitum. 220

hunc sponte conscendit rogum
vir sanetus ore interrito,
ceu iam coronae conscius
celsum tribunal scanderet.

subter crepante aspergine 225

scintillat excussus salis
punctisque fervens stridulis
sparsim per artus figitur.

arvina posthinc igneum
inpressa cauterem lavit, 230

vis unde roris fumidi
in membra sensim liquitur,

haec inter inmotus manet
tamquam dolorum nescius,

tenditque in altum lumina, 235

nam vincla palmas presserant.

sublatus inde fortior
liigubre in antrum truditur,
ne liber usus luminis
animaret altum spiritum. 240

est intus imo ergastulo
locus tenebris nigrior,
quem saxa mersi fornicis
angusta clausum strangulant.

aeterna nox illic latet 245

expers diurni sideris ;

183

CROWNS OF MARTYRDOM, V

wrestling-ground where the prize is glory, where
hope contends with cruelty, and martyr and torturer
face each other and join in the critical struggle. A
spiked grid, its teeth wide-spaced, makes a cruel
bed, and on to it a great mass of coals exhales its
burning breath. Of his own accord the holy man
mounts this pyre with no fear in his look, just as if he
felt the crown already on his head and were going up
on to the judgment-seat on high. Salt sprinkled on
the fire crackles under him and darts out in hot sparks
which fasten themselves in hissing punctures here or
there over his body. Next a piece of fat is laid on a
glowing iron and runs melting over it so that the
potent liquid, smoking hot, falls drop by drop on his
frame. Amid all this he remains unmoved as if
feeling no pain, and lifts his eyes to heaven (for his
hands were kept down by the bonds). Then with
courage heightened he is taken up from the grid and
thrust into a doleful dungeon so that the free enjoy-
ment of light may not quicken his noble spirit.
Deep down within the prison is a place of blacker
darkness ; the narrow stonework of a subterranean
vault keeps it close-throttled, and there hidden
away lies everlasting night, never seeing the star

183

PRUDENTIUS

hie career horrendus suos
habere fertur inferos.

in hoc barathrum conicit
truculentus hostis martyrem, 250

lignoque plantas inserit
divaricatis cruribus.

quin addit et poenam novam
crueis peritus artifex,

nuUi tyranno cognitam 255

nee fando eonpertam retro.

fragmenta testarum iubet
hirta, inpolitis angulis,
acuminata, informia,
tergo iacentis sternerent. 260

totum cubile spiculis
armant dolores anxii,
insomne qui subter latus
mucrone pulsent obvio.

haec ille versutus vafra 265

meditatus arte struxerat,
sed Belzebulis callida
commenta Christus destruit.

nam carceralis caecitas
splendore lucis fulgurat, 270

duplexque morsus stipitis
ruptis cavernis dissilit.

agnoscit hie Vincentius
adesse, quod speraverat,

tanti laboris praemium, 275

Christum datorem luminis.

cernit deinde fragmina
iam testularum moUibus
vestire semet floribus,
redolente nectar carcere. 280

184

CROWNS OF MARTYRDOM, V

of day ; men say this gruesome prison has a Hades
of its own. Into this pit his fierce foe hurls the
martyr and sets his feet in the stocks with his legs
stretched wide apart. And being a skilled master
of the art of torture he adds a new kind of suffering,
not known to any oppressor before nor ever heard
of in time past : he gives order to strew broken pots,
rough, shapeless bits with jagged corners and sharp
points, for his back to lie on. Galling pains arm the
whole bed with pricks to keep striking on the body
from below with sharp points ever in the way, and give
it no repose. These devices the clever Datianus had
contrived with thought and cunning skill, but Christ
brings Beelzebub's artful inventions to naught. For
the blind darkness of the prison flashes with a
brilliant light and the two clamps of the stocks fly
apart, breaking the holes open. Hereupon Vincent
apprehends that the hoped-for prize of all his toil,
Christ the giver of light, is here with him. Then he
sees the bits of broken pottery clothe themselves
with tender flowers, while the prison exhales the

185

PRUDENTIUS

quin et frequentes angeli
stant ac loquuntur comminus,
quorum unus ore augustior
conpellat his dictis virum :

" exsurge, martyr inclyte, 285

exsurge securus tui,
exsurge et almis coetibus
noster sodalis addere.

decursa iam satis tibi
poenae minacis munia, 290

pulchroque mortis exitu
omnis peracta est passio.

o miles invictissime,
fortissimorum fortior,

iam te ipsa saeva et aspera 295

tormenta victorem tremunt.

spectator haec Christus Deus
conpensat aevo intermino,
propriaeque collegam crucis
larga coronat dextera. 300

pone hoe caducum vasculum
conpage textum terrea,
quod dissipatum solvitur,
et liber in caelum veni."

haec ille ; sed clausas fores 305

interna rumpunt lumina
tenuisque per rimas nitor
lucis latentis proditur.

hoc cum stuperet territus
obsessor atri liminis, 310

quern cura pernox manserat
servare feralem domum,

psallentis audit insuper
praedulce carmen martyris,

i86

CROWNS OF MARTYRDOM, V

scent of nectar. And a great number of angels stand
and speak with him face to face, of whom one with
more majestic mien addresses him in these words:
" Arise, martyr renowned; arise, and have no con-
cern for thyself; arise and join our beneficent
companies as our fellow. To the full now hast thou
done thy part in enduring the menace of suffering,
and with a noble death to end it thy passion is all
finished. Most invincible of soldiers, bravest of the
brave, now the savage, cruel torments themselves
tremble before thee their conqueror. God the
Christ, who watched thee, makes up for them with
endless life, and with generous hand crowns thee as
the partner of his cross. Lay aside this mortal
vessel, a fabric of earthen structure which dissolves
and falls to pieces, and come in freedom to the skies."
So speaks the angel, and thereupon the splendour
within breaks through the closed doors, the piercing
brightness of the hidden light reveals itself through
the chinks. Amazed and frightened at this the
keeper of the dismal doorway, on whom was laid
the night-long task of watching that house of death,
hears also the passing-sweet song the martyr is

187

PRUDENTIUS

cui vocis instar aemulae 315

conclave reddit concavum.

pavens deinde introspicit,
admota quantum postibus
acies per artas cardinum
intrare iuncturas potest. 320

vemare multis floribus
stramenta testarum videt
ipsumque vulsis nexibus
obambulantem pangere.

inplentur aures turbidi 325

praetoris hoc miraculo ;
flet victus et volvit gemens
iram, dolorem, dedecus.

" exemptus," inquit, " career!
paulum benignis fotibus 330

recreetur, ut pastum novum
poenis refectus praebeat."

coire toto ex oppido
turbam fidelem cerneres,

mollire praefultum torum, 335

siccare cruda vulnera.

ille ungularum duplices
sulcos pererrat osculis,
hie purpurantem corporis
gaudet cruorem lambere. 340

plerique vestem linteam
stillante tingunt sanguine,
tutamen ut sacrum suis
domi reservent posteris.

tunc ipse manceps carceris 345

et vinculorum ianitor,
ut fert vetustas conscia,
repente Christum credidit.

i88

CROWNS OF MARTYRDOM, V

singing, while the hollow chamber returns an echo
like another voice singing in emulation. Then
tremblingly he looks within, as well as his eyes,
planted by the door-post, can penetrate through the
narrow slits where door and pivot join. He sees the
bed of potsherds blooming with many a flower, and
the martyr himself, his bonds torn away, walking
about as he sings. The news of this marvel rings in
the governor's ear and infuriates him. He weeps at
his defeat and with groans of vexation turns over
angry, resentful thoughts of his ignominy. " Take
him out of prison," he says, " and let him be restored
a little with beneficent applications, so that being
revived he may furnish food for suffering anew."

From the whole town a throng of the faithful might
be seen gathering, making a soft bed furnished with
supports, and wiping dry the bleeding wounds.
One covers with kisses the double cuts made by the
claws, another eagerly licks the red gore on the body.
Many wet a linen garment with the drops of blood, to
lay it up at home as a holy safeguard for their
descendants. Then even the jailer, the door-keeper
of the prison, as tells the old tradition of the time
which witnessed it, suddenly believed in Christ;

189

PRUDENTIUS

hie obseratis vectibus
densae specum caliginis 350

splendore lucis advenae
micuisse clausum viderat.

at vero postquam lectuli
martyr quietem contigit,

aeger morarum taedio 355

et mortis incensus siti —

si mors habenda eiusmodi est.
quae corporali ergastulo
mentem resolvit liberam
et reddit auctori Deo, 360

mentem piatam sanguine,
mortis lavacris elutam,
quae semet ac vitam suam
Christo inmolandam praebuit —

ergo ut recline mollibus 365

reiecit aulaeis caput,
victor relictis artubus
caelum capessit spiritus.

cui recta celso tramite
reseratur ad Patrem via, 370

quam fratre caesus inpio
Abel beatus scanderat.

stipant euntem candidi
hinc inde sanctorum chori

parique missum carcere 375

baptista lohannes vocat.

at Christiani nominis
hostem coquebant inrita
fellis venena et lividum
cor efFerata exusserant. 380

saevire inermem crederes
fractis draconem dentibus.

190

CROWNS OF MARTYRDOM, V

for while the bolts were shot he had seen the pitch-
dark dungeon flash with the brightness of the light
which, closed though it was, had entered into it.

But when the martyr found rest on his couch, being
weary at heart of the tedious delays and burning with
desire to die, — ^if we should think it death, which sets
the soul free from the prison of the body and restores
it to God its creator, the soul that has been purified
with blood and cleansed with the washing of death
and has given itself and its life as a sacrifice to Christ,
— as soon, then, as he has laid his head back on the
soft coverings of the bed, his victorious spirit leaves
the body behind and seeks the skies, and along the
heavenly path there is opened for it the straight
way to the Father, which the blessed Abel, when he
was slain by his unnatural brother, ascended before.
White-robed companies of the saints press round him
on his way, and John the Baptist calls one who has
been released from prison like himself.

But as for the enemy of the Christian name, the
poisons of his gall, having failed of their purpose,
were tormenting him, and their fury had burned up
his malignant heart. It was like the raging of a
serpent disarmed by the breaking of its fangs. " He

191

PRUDENTIUS

" evasit exultans," ait,
" rebellis et palmam tulit.

sed restat illud ultimum, 385

inferre poenam mortuo,
feris cadaver tradere
canibusve carpendum dare.

iam nunc et ossa extinxero,
ne sit sepulcrum funeris, 390

quod plebs gregalis excolat
titulumque figat martyris."

sic frendit, et corpus sacrum
profanus (a dirum nefas !)

nudum negato tegmine 395

exponit inter carices.

sed nulla dirarum famis
aut bestiarum aut alitum
audet tropaeum gloriae
foedare tactu squalido. 400

quin si qua clangens inprobe
circumvolarat eminus,
trucis volucris inpetu
depulsa vertebat fugam.

nam corvus, Heliae datus 405

olim ciborum portitor,
hoc munus inplet sedule
et inremotus excubat.

hie ex frutectis proximis
infestus alarum sono 410

oculosque pinnis verberans
exegit inmanem lupum.

quis perfidorum credere
ausit rapacem beluam,

tauris paratam congredi, 415

cessisse plumis mollibus ?

192

CROWNS OF MARTYRDOM, V

has escaped in triumph," he cries ; " refusing to
submit, he has carried off the victory. But still the
last resource remains, to punish him even in death,
to deliver his body to the wild beasts or give it to the
dogs to tear. Forthwith I shall utterly destroy even
his bones, so that his corpse shall have no grave for
the common herd to venerate and set on it a martyr's
epitaph." Thus raging he impiously exposed the
sacred body amid the sedge, — O frightful wicked-
ness ! — all covering for its nakedness denied. But
neither fell beast nor bird dared in its hunger to
pollute the memorial of glorious victory with its
unclean touch. And whenever one with ruthless
malice flew noisily round at a distance, it was driven
off by the attack of a fierce bird and fled away. For a
raven, the bird once assigned to Elijah to carry his
food, fulfilled this duty assiduously, keeping watch
and never leaving its post. From some bushes near
by it drove away a savage wolf, attacking it with noisy
wings and beating its eyes with its pinions. Who
of the infidels would make bold to believe that a
ravenous beast which would readily engage with
bulls gave ground before soft feathers ? It went off

193

VOL. II. H

PRUDENTIUS

ibat malignum murmurans
levi volatu exterritus
praedamque visam fugerat
custodis inbellis minis. 420

quis audienti talia,
Datiane, tunc sensus tibi ?
quantis gementem spiculis
figebat occultus dolor,

cum te perempti corporis 425

virtute victum cerneres,
ipsis et inpar ossibus
vacuisque iam membris minor ?

sed quis, tyranne pertinax,
hunc inpotentem spiritum 430

determinabit exitus ?
nullusne te franget modus ?

" nullus, nee umquam desinam.
nam si ferina inmanitas

mansuescit et dementia 435

corvos voraces mitigat,

mergam cadaver fluctibus :
insana numquam naufragis
ignoscit unda, et spumeum
nescit profundum parcere. 440

aut semper illic mobilis
incerta per ludibria
vagis feretur flatibus
squamosa pascens agmina,

aut sub fragosis rupibus 445

scabri petrarum murices
inter recessus scrupeos
discissa rumpent viscera.

ecquis virorum strenue
cumbam peritus pellere 450

194

CROWNS OF MARTYRDOM, V

growling spitefully, frightened away by the bird's
nimble flight, running from the prey before its eyes
under the menaces of an unwarlike guardian. What
were your feelings then, Datianus, when you heard
such news ? How sore were the piercing pricks of
hidden pain under which you groaned, when you saw
yourself beaten by the virtue that was in the body you
did to death, and were no match even for the bones,
and inferior to a frame now lifeless ? But, obstinate
oppressor, what issue will put an end to this un-
governed wrath ? Will no limit break you ? "None.
I shall never give up. For if savage beasts grow
tame and devouring ravens soft and gentle, I shall
plunge the corpse into the sea. The raging wave
never has mercy on the shipwrecked, the foaming
deep knows no forbearance. Either the wandering
winds will make it their random plaything there and
drive it about forever on the move and feeding the
scaly shoals, or at the foot of some rugged cliffs the
sharp, scurfy points of rock will rend and tear his
flesh on the stony beach of some inlet. Some man
of you who knows how to drive a boat briskly on
with oar and rope and canvas and can plough the

195

PRUDENTIUS

remo, rudente et carbaso,
secare qui pontum queas,

rapias palustri e caespite
corpus, quod intactum iacet,
levique vectum lembulo 455

amplum per aequor auferas ?

sed conplicatum sparteus
claudat cadaver culleus,
quern fune conexus lapis
praeceps in altum deprimat. 460

at tu per undas emices
rorante praepes palmula,
donee relictum longior
abscondat aspectus solum."

haec iussa quidam militum, 465

(Eumorphio nomen fuit)
violentus, audax, barbarus,
furore fervens adripit.

funale textum conserit,
suto quod inplet corpore, 470

emensus et multum freti
inter procellas excutit.

o praepotens virtus Dei,
virtus creatrix omnium,

quae turgidum quondam mare 475

gradiente Christo straverat,

ut terga calcans aequoris
siccis mearet passibus,
plantas nee undis tingueret
vasti viator gurgitis ! 480

haec ipsa virtus iusserat
rubrum salum dehiscere,
patente dum fundo aridum
secura plebs iter terit.

196

CROWNS OF MARTYRDOM, V

sea, take the body from the swampy grass where it
lies untouched, and in a swift wherry carry it away
over the wide waters ! But let the corpse be doubled
up and enclosed in a rope-bag with a stone tied to it
to sink it straight into the depths. Do you shoot out
swiftly over the waves with dripping oar-blade, till
the more distant view hide the land you have left
behind."

These behests one of the soldiers lays hold of with a
burning passion, his name Eumorphio, a wild,
audacious, savage man. He constructs a fabric of
rope and sews the body up in it, and after covering a
long course out to sea pitches it out amid the storms.
How exceeding mighty is the power of God, the
power that created all things and that once laid the
swelling sea while Christ walked on it, so that tread-
ing on the surface of the waters He went dry-foot
and did not wet his soles in the waves as He passed
over the monstrous deep ! It was this same power
that at an earlier time commanded the Red Sea to
part while the people fearlessly trod a dry path over

197

PRUDENTIUS

nee non et ipsa nunc iubet 485

servire saneto eorpori
pontum quietis lapsibus
ad eurva pronum litora.

saxum molaris ponderis
ut spuma eandens innatat, 490

tantique custos pigneris
fiscella fertur fluetibus.

cernunt stupentes navitae
vectam remenso marmore

labi retrorsum leniter 495

aestu secundo et flamine.

certant et ipsi concito
pontum phaselo scindere,
longe sed artus praevolant
telluris ad mollem sinum ; 500

prius relates denique
humus quieta suscipit,
quam pulsa summis nisibus
carina portum tangeret.

felix amoeni litoris 505

secessus ille, qui sacra
fovens harenis viscera
vicem sepulcri praebuit,

dum cura sanctorum pia
deflens adornat aggerem 510

tumuloque corpus creditum
vitae reservat posterae !

sed mox subactis hostibus
iam pace iustis reddita

altar quietem debitam 515

praestat beatis ossibus ;

subiecta nam sacrario
imamque ad aram condita

198

CROWNS OF MARTYRDOM, V

its exposed bed. And now too it bids the sea do
service to the holy body by gliding down with gentle
flow towards the curving shore. The stone as heavy
as a mill-stone floats as lightly as the white spray,
and the net-bag which keeps the precious pledge
rides on the waves. The boatmen in amazement see
it carried back over the sea, floating gently back-
wards with favouring tide and wind. They exert
themselves to speed the boat and cleave the water,
but the body flies far ahead of them towards the
gentle bosom of the land ; and so the peaceful earth
receives it back into its care before the vessel, though
driven with all their efforts, can reach its port.
Happy that pleasant-shored bay which cherished the
sacred flesh in its sands and served the turn of a
burial place, till the pious care of the saints with
many tears provided a mounded grave and com-
mitted the body thereto to keep it for the life to
come ! But later, when their enemies were subdued
and peace given back to the righteous, an altar
ensured to the blessed bones the rest that was their
due ; for laid under the sanctuary, buried at the foot
of the altar, they drink in the aura of the heavenly

199

PRUDENTIUS

caelestis auram muneris

perfusa subter hauriunt. 520

sic corpus, ast ipsum Dei
sedes receptum continet
cum Maccabeis fratribus
sectoque Esaiae proximum.

simplex sed illis contigit 525

corona poenarum, quibus
finem malorum praestitit
mortis supremus exitus.

quid tale sector ausus est ?
truncata numquid corporis 530

segmenta post serram feris
obiecit aut undis dedit?

num Maccabei martyris
linguam tyrannus erutam

raptamve pellem verticis 535

avibus cruentis obtulit ?

tu solus, o bis inclyte,
solus bravii duplicis
palmam tulisti, tu duas
simul parasti laureas. 540

in morte victor aspera,
tum deinde post mortem pari
victor triumpho proteris
solo latronem corpore.

adesto nunc et percipe 545

voces precantum supplices,
nostri reatus efficax
orator ad thronum Patris.

per te, per ilium carcerem,
honoris augmentum tui, 550

per vincla, flammas, ungulas,
per carceralem stipitem,

200

CROWNS OF MARTYRDOM, V

offering, which is shed on them there below. Thus
the body ; but the martyr himself was received into
the dwelling-place of God, which holds him in com-
pany with the Maccabean brothers <* and beside
Esaias who was cut asunder.^

Yet these won but a single crown for their suffer-
ings, since death brought their sorrows to a close
and ended all. Did he who cut Esaias asunder dare
any deed like this ? Did he throw the sections of
the body to the wild beasts after they were cut off
with the saw, or give them to the waves ? Did the
oppressor offer the Maccabean martyr's tongue to
bloodthirsty birds after it was plucked out, or the
skin of the head when it was torn off? Thou alone,
O twice renowned, thou alone hast won the glory of a
double prize, thou hast gained two laurels together.
Victorious in a cruel death, thou dost then after
death in like triumph trample victoriously on the
devil merely with thy body. Be with us now and
give ear to the voice of our entreaty as we pray, and
plead effectually for our sins before the Father's
throne. By thyself, by that prison which brought
enlargement of thy honour, by the bonds and flames
and claws, by the stocks in the prison, by the broken

" C/. II Maccabees vii.

' Jerome [Commentary on Isaiah, Ivii, 1-2) says there was a
definite Jewish tradition that Isaiah was sawn asunder with a
wooden saw in the persecution of Manasseh (II Kings xxi, 16).
Cf. the apocryphal Ascension of Isaiah, v, 11. The tradition
is perhaps aUuded to in Hebrews xi, 37.

201

PRUDENTIUS

per fragmen illud testeum,
quo parta crevit gloria,

et quern trementes poster! 555

exosculamur lectulum,

miserere nostrarum precum,
placatus ut Christus suis
inclinet aurem prosperam
noxas nee omnes inputet. 560

si rite sollemnem diem
veneramur ore et pectore,
si sub tuorum gaudio
vestigiorum sternimur,

paulisper hue inlabere, 565

Christi favor em deferens,
sensus gravati ut sentiant
levamen indulgentiae.

sic nulla iam restet mora,
quin excitatam nobilis 570

carnem resumat spiritus
virtute perfunctam pari,

ut, quae laborum particeps
commune discrimen tulit,

sit et coheres gloriae 575

cunctis in aevum saeculis.

VI

HVMNUS IN HONOREM BeATISSIMORUM MaRTYRUM

Fructuosi Episcopi Ecclesiae Tarraconensis,
ET AuGURii et Eulogii Diaconorum.

Felix Tarraco, Fructuose, vestris
attollit caput ignibus coruscum
Levitis geminis procul relucens.

202

CROWNS OF MARTYRDOM, VI

pots which made greater still the glory thou hadst
gained, and the bed which we of later times kiss
fondly in awe, have pity on our prayers, so that
Christ being propitiated may incline a favourable
ear to his people and not lay all our sins to our charge.
If we duly reverence the day of thy festival with lips
and heart, if we bow down before thy relics rejoicing
in them, come down to us here for a little while
bringing the favour of Christ, that our burdened
souls may feel the relief of forgiveness. So may
there remain no long time ere thy noble spirit put on
again in resurrection the body which did deeds as
valorous as its own, that the body which shared the
struggles and bore the hazard in common may with it
inherit the glory too through all ages for ever and

VI

A Hymn in Honoue of the Most Blessed Martyrs
Fructuosus, Bishop of the Church of Tarraco, and

AUGURIUS AND EuLOGIUS, DeACONS.'*

Happy Tarraco, Fructuosus, lifts a head that

flashes with the fires of you three. She shines afar in

virtue of her two deacons. God surely looks with

" They suffered death by fire in 259.

203

PRUDENTIUS

Hispanos Deus aspicit benignus,
arcem quandoquidem potens Hiberam 5

trino martyre Trinitas coronat.

ardens Augurius capessit aethram,
nee non Eulogius simul supernum ^
Christi lucidus ad sedile tendit.

dux et praevius et magister illis 10

ad tantum decus ex episcopal!
clarus nomine Fructuosus ibat,

accitus quia praesidis repente
iussu venerat ad forum sacerdos
Levitis comitantibus duobus. 15

Inde ad carceream viros catenam
pastus sanguine carnifex trahebat ;
gaudet currere Fructuosus ultro.

ac, ne quis socios timor feriret,
praeceptor vehemens eundo firmat 20

incenditque fidem calore Christi.

" mecum state, viri. vocat cruentus
ad poenam coluber Dei ministros ;
ne mors terreat ; est parata palma.

career Christicolis gradus coronae est, 25

career provehit ad superna caeli,
career conciliat Deum beatis."

his dictis adeunt specum reorum,
exercent ibi mysticum lavacrum,
et purgamen aquae stupent tenebrae. 30

sex hie continuis latent diebus,
tandem stant trucis ad tribunal hostis :
fratres tergeminos tremunt catastae.

iudex Aemilianus inminebat
atrox, turbidus, insolens, profanus ; 35

aras daemonicas coli iubebat.

" tu, qui doctor," ait, " seris novellum

204

CROWNS OF MARTYRDOM, VI

kindness on the Spaniards, since the mighty Trinity
crowns an Iberian city with three martyrs. In
flames Augurius seeks the skies, and Eulogius with
him in a blaze of light takes his course for the seat of
Christ on high. Their leader, guide, and teacher,
Fructuosus passed to this great honour in the emin-
ence of the rank of bishop. For being summoned at
short notice by the governor's order the priest had
come to the court with the two deacons attending
him. From there the blood-fed executioner was
dragging them to bondage in prison, Fructuosus
joyfully making haste of his own free will ; and lest
any fear should strike his companions, their instructor
powerfully encouraged them as they went, kindling
their faith from the burning love of Christ : " Stand
firm with me like the men you are. The bloody
serpent is summoning God's servants to suffer. Be
not afraid of death. The prize awaits you. For
the worshippers of Christ the prison is a step towards
the crown ; it advances them to the heavenly heights ;
it wins for them God's favour and blessing." At
these words they reached the prisoners' cell, and
there they performed the mystic rite of baptism *
and the darkness was amazed at the cleansing power
of water. Six days together they remained confined
here, and then at last stood before the judgment-seat
of their cruel enemy, and the racks trembled before
the three brethren. Their judge Aemilianus, a
fierce, violent, arrogant, unholy man, in a menacing
attitude ordered them to worship at the altars of
devils. " You," he said, " who are the teacher and

" In the " Acta " of Fructuosus it is stated that in the
prison he baptised a certain Rogatianus.

^ superbum BVN and some other MSS. {A is not available),

205

PRUDENTIUS

commenti genus, ut leves puellae
lucos destituant, lovem relinquant,

damnes, si sapias, anile dogma. 40

iussum est Caesaris ore Gallieni,
quod princeps colit, ut colamus omnes."

haec fanti placidus refert sacerdos :
" aeternum colo principem dierum,
factorem dominumque Gallieni, 45

et Christum Patre prosatum perenni,
cuius sum famulus gregisque pastor."
subridens ait ille : " iam fuisti."

nee difFert furor aut refrenat iram,
saevis destinat ignibus cremandos. 50

exultant prohibentque flere vulgum.

quosdam de populo videt sacerdos
libandum sibi poculum ofFerentes :
" ieiunamus," ait ; " recuso potum :

nondum nona diem resignat hora ; 55

numquam conviolabo ius dicatum,
nee mors ipsa meum sacrum resolvet.

sic Christus sitiens crucis sub hora
oblatum sibi poculum recusans
nee libare volens sitim peregit." 60

intrant interea locum rotunda
conclusum cavea, madens ferarum
multo sanguine quem furor frequentat,

cum spectacula perstrepunt cruenta
ac vilis gladiator ense duro 65

percussus cadit et fremit voluptas.

hie flammante pyra niger minister

" Son of the emperor Valerian and colleague with him as
Augustus from 253, being in charge of the West from 256 or
257.

2o6

CROWNS OF MARTYRDOM, VI

propagator of this modern falsehood, seeking to make
light-minded girls desert the sacred groves and
abandon Jupiter, if you are sensible you will con-
demn your old wives' teaching. It is commanded by
the mouth of Caesar Gallienus " that we shall all
worship what the sovereign worships." To these
words the priest quietly answers : "I worship the
everlasting sovereign of days, who is the creator and
Lord of Gallienus, and Christ the son of the eternal
Father, whose servant I am and the shepherd of his
flock." But the judge says with a smile : " You are
so no longer." Too mad with passion to defer or
check his wrath, he appoints that they shall be burned
with cruel fire. They, rejoicing, bid the throng not
weep. The priest, seeing some of the people offer
him a cup to sip, says : " We are fasting ; I will not
drink ; not yet does the ninth hour ^ break the seal
of the day ; never shall I do violence to the sacred
law, nor shall death itself relax my observance.
Thus did Christ, though He thirsted, in the hour of
crucifixion reject the cup that was offered to Him,
and refusing to drink of it He carried on his thirst to
the end." By this time they were entering a place
enclosed by tiers of seats in a circle," where frenzied
crowds attend and are drunk with much blood of
wild beasts, when the din rises from the bloody
shows, and as the gladiator, whose life is held cheap,
falls under the stroke of the stark sword there is a
roar of delight. Here a black officer, bidden to make
ready the fiery torture on a blazing pyre, had laid

* The weekly fast ended at the ninth hour (roughly 3 p.m.).
Cf. Cath. viii, 9 ff.
" The amphitheatre.

207

PRUDENTIUS

ardens supplicium parare iussus
construxit facibus rogum supremis,

qui, dum corpora concremanda ^ solvit, 70

ferventes animas amore lucis
fracto carceris expediret antro.

certant officiis pii sodales :
plantis calciamenta dissolutis
pronus detrahere studebat unus, 75

sed sanctus vetat ora Fructuosus
inclinata premi : " facessite," inquit,
" nee nostram gravet obsequella mortem.

atquin ipse meos pedes resolvam,
ne vestigia praepedita vinclis 80

tardis gressibus inruant in ignem.

cur lamenta rigant genas madentes ?
cur vestri memor ut fiam rogatis ?
cunctis pro populis rogabo Christum."

vix haec ediderat, relaxat ipse 85

indumenta pedum, velut Moyses
quondam fecerat ad rubum propinquans.

non calcare sacram cremationem
aut adstare Deo prius licebat
quam vestigia pura figerentur. 90

stabat calce mera : resultat ecce
caelo spiritus et serit loquellam,
quae cunctos tremefecit audientes :

" non est, credite, poena quam videtis,
quae puncto tenui citata transit, 95

nee vitam rapit ilia, sed reformat.

felices animae, quibus per ignem
celsa scandere contigit Tonantis,
quas olim fugiet perennis ignis."

haec inter rapidis focos crepantes 100

intrant passibus et minantur ipsis

208

CROWNS OF MARTYRDOM, VI

the topmost brands on the pile which, by destroying
the bodies condemned to the flames, was to break
open the prison cell and set free from it the souls
which were burning with love of the light. Devoted
friends vied with each other in services. One,
stooping low, was anxiously seeking to undo the
ties of Fructuosus' feet and draw off his shoes,
but the holy man forbade him to bow down his head.
Leave us alone," he said ; " do not make our death
heavier to bear with your attentions. Nay, I shall
myself unloose my feet so that my steps may not be
hampered with ties and slow my pace in pressing into
the fire. Why do lamentations wet your cheeks with
streaming tears ? Why do you ask me to remember
you ? I shall make request of Christ for all the world."
The words were hardly spoken when he unfastened
the shoes on his feet, just as Moses once did when he
was approaching the bush, for he was not permitted
to tread on the sacred fire or stand by God till the
footprints he planted were undefiled. As he stood
barefooted, suddenly the voice of a spirit rang from
heaven uttering speech which made all tremble as
they heard it: "Be assured this is no torment that
you see ; it passes quickly in a brief moment and does
not take life away, but transforms it. Happy the
souls whose lot it is to mount through fire to the
high place of the Thunderer, for one day the ever-
lasting fire will flee from them."

Meanwhile with quick steps they enter the roaring

^ concremata BVN and some other MSS. {A is not
available).

209

PRUDENTIUS

flammarum trepidantibus caminis.

nexus denique, qui manus retrorsus
in tergum revocaverant revinctas,
intacta cute decidunt adusti. 105

non ausa est cohibere poena palmas
in morem crucis ad Patrem levandas ;
solvit bracchia, quae Deum precentur.

priscorum specimen trium putares,
quos olim Babylonicum per ignem 110

cantantes stupuit tremens tyrannus.

illis sed pia flamma tunc pepercit
nondum tempore passionis apto,
nee mortis decus inchoante Christo.

hos cum defugeret vapor us ardor, 115

Grant ut celer ignis advolaret
et finem daret anxiis periclis.

exorata suos obire tandem
maiestas famulos iubet caducis
missos corporibus sibique reddi. 120

vidit praesidis ex domo satelles
caelum martyribus patere apertum
insignesque viros per astra ferri.

quin et filiolae monens erili
ostendit sceleris notam paterni, 125

caelo vivere quos forum peremit.

haec turn virginitas palam videre
per sudum meruit parente caeco,
ut crimen domini domus timeret.

tum de corporibus sacris favillae 130

et perfusa mero leguntur ossa,

CROWNS OF MARTYRDOM, VI

fire, overawing even the flaming furnace so that
it quivers before them. Thereupon the fastenings
which kept their hands pulled back and tied behind
them are burned and fall off, but the skin is unhurt.
The torture dared not constrain the hands they pur-
posed to lift up to the Father after the fashion of the
cross ; it set their arms free to pray to God. It
was like the sight of the three in olden times
whom the trembling despot was amazed to hear
singing in the midst of the fire at Babylon." But
those at that time the pious flame spared because the
fit time for martyrdom was not yet and Christ was
not yet inaugurating glorious death ; while these,
when the burning heat kept from them, prayed that
the fire might rush swiftly upon them and put an end
to their tormenting perils, and God's majesty being
prevailed upon commanded that his servants die at
last, freed from their mortal bodies, and be restored
to Him. An attendant belonging to the governor's
household saw the heavens opened to receive the
martyrs, and the illustrious three passing through
the stars ; yes, and he called the attention of his
master's young daughter, showing her the token of
her father's sin, that the men whom his court put to
death were alive in heaven. That day her girlhood
was deemed worthy to see these things plainly in the
clear air, though her father was blind, so that the
household feared the guilt of the master of the
house.

Then the glowing ashes and the bones of the sacred
bodies were sprinkled with wine ^ and gathered up,

» Cf. Apoth. 128-154.

* This was an ancient pagan custom after the cremation of
the dead. Cf. Iliad, XXIII, 236 ff., Aeneid, VI, 226-227.

PRUDENTIUS

quae raptim sibi quisque vindicabat.

fratrum tantus amor domum referre
sanctorum cinerum dicata dona
aut gestare sinu fidele pignus. 135

sed ne reliquias resuscitandas
et mox cum domino simul futuras
discretis loca dividant sepulcris,

cernuntur niveis stolis amicti,
mandant restitui cavoque claudi 140

mixtim marmore pulverem sacrandum.

o triplex honor, o triforme culmen,
quo nostrae caput excitatur urbis,
cunctis urbibus eminens Hiberis !

exultare tribus libet patronis, 145

quorum praesidio fovemur omnes
terrarum populi Pyrenearum.

circumstet chorus ex utroque sexu ;
heros, virgo, puer, senex, anulla,
vestrum psallite rite Fructuosum. 150

laudans Augurium resultet hymnus
mixtis Eulogium modis coaequans ;
reddamus paribus pares camenas.

hinc aurata sonent in arce tecta,
blandum litoris extet inde murmur, 155

et carmen freta feriata pangant.

olim tempus erit ruente mundo,
cum te, Tarraco, Fructuosus acri
solvet supplicio tegens ab igni.

fors dignabitur et meis medellam 160

tormentis dare prosperante Christo,
dulces hendecasyllabos revolvens.

212

CROWNS OF MARTYRDOM, VI

each man eagerly taking for himself; such was the
desire of the brethren to take home consecrated
gifts of the holy ashes, or to carry them in their
bosoms as a trusty pledge. But lest remains which
must one day be raised up again and then be together
with the Lord should be sundered in separate burial-
places at different spots, the three appeared, clad in
snow-white robes, and enjoined that the hallowed
dust be given back and enclosed together in a marble
chamber.

O. threefold honour, triple eminence, whereby our
city's head is lifted up, towering over all the cities of
Spain! We will rejoice in our three patrons, under
whose protection all we peoples of the Pyrenean
lands are cherished. Let a choir of either sex stand
round about ; grown men, girls and boys, old men and
women, sing as befits you of your own Fructuosus.
Let the hymn ring out in praise of Augurius and in
mingled strains match Eulogius with him ; let us
render song equally to the equal. Here in the city
let the gilded roofs re-echo, there a winning sound
arise from the shore, and the seas keep holiday and
make song. One day will come a time when in the
dissolution of the world Fructuosus will free thee,
Tarraco, from sore distresses, covering thee from
fire; and perchance under Christ's favour he will
deign to give relief to my torments too, as he recalls
my sweet hendecasyllables.'*

" I.e. lines of eleven syllables, the poem being written in the
Phalaecian hendecasyllabic metre.

213

PRUDENTIUS

VII

Hymnus in Honorem QuiRiNi Martyris,
Episcopi Ecclesiae Siscianae.

Insignem meriti virum

Quirinum, placitum Deo,

urbis moenia Sisciae

concessum sibi martyrem

conplexu patrio fovent. 5

hie sub Galerio duce,
qui tune lllyrieos sinus
urgebat dieionibus,
fertur eatholicam fidem
inlustrasse per exitum. 10

non ilium gladii rigor,
non ineendia, non ferae
crudeli interitu necant,
sed lymphis fluvialibus
gurges, dum rapit, abluit. 15

nil refert vitreo aequore
an de flumine sanguinis
tinguat passio martyrem ;
aeque gloria provenit
fluctu quolibet uvida. 20

summo pontis ab ardui
sanetae plebis episcopus
in praeceps fluvio datur
suspensum laqueo gerens
ingentis lapidem molae. " 25

deiectum plaeidissimo
amnis vertice suscipit
nee mergi patitur sibi,
miris vasta natatibus

214

CROWNS OF MARTYRDOM, VII

VII

A Hymn in Honour of Quirinus, Martyr
AND Bishop of the Church of Siscia.'*

The walls of Siscia's town in fatherly embrace
cherish Quirinus, a man of illustrious merit and
pleasing to God, a martyr granted to them. He,
under the rule of Galerius,^ whose dominion was then
heavy on Illyricum's winding shore, by his death
shed lustre, as they tell, on the Catholic faith. No
stark sword nor fire nor wild beasts put him to a cruel
death, but in the waters of a river the flood washed
him clean as it carried him away. It is no matter
whether a martyr's passion bathe him in glassy water
or with a river of blood ; glory springs equally what-
ever the stream that wets it. From the top of a high
bridge the bishop of a pious people was cast down
straight into the flood, carrying a great mill-stone
hung by a rope about his neck. But when he was
hurled down the river received him into its care in the
calmest of pools, and did not suffer him to sink in it,
but held up the stone's enormous weight float-

" Now Sziszek, in Yugoslavia.

* Caesar from 293 to 305 under Diocletian and Maximian,
with charge of the Danubian provinces ; afterwards Augustus.
He was a ruthless foe to the Christians, and the effort to
suppress them seems to have been due to his influence with
Diocletian.

215

PRUDENTIUS

saxi pondera sustinens. 30

spectant eminus e solo
doctorem pavidi greges ;
nam Christi populus frequens
riparum sinuamina
stipato agmine saepserat. 35

sed Quirinus, ut eminens
OS circumtulit, heu, suos
exemplo trepidos videt,
nil ipse proprii memor
inter stagna periculi. 40

confirmat pia pectora,
verbis mitificis rogans
ne quern talia terreant,
neu constans titubet fides
aut poenam putet emori. 45

dicentem fluitantibus
amnis terga vehunt vadis,
nee substrata profunditas
saxoque et laqueo et viro
audet sponte dehiscere. 50

sensit martyr episcopus
iam partam sibi praeripi
palmam mortis et exitus,
ascensumque negarier
aeterni ad solium Patris. 55

" lesu cunctipotens," ait,
" haudquaquam tibi gloria
haec est insolita aut nova,
calcare fremitum maris
prona et flumina sistere. 60

scimus discipulum Petrum,
cum vestigia tingueret
mortali trepidus pede,

2l6

CROWNS OF MARTYRDOM, VII

ing miraculously. Away on the ground anxious
crowds were watching their teacher, for Christ's
people in great numbers had lined the winding banks
with a close-packed throng. But Quirinus, his head
above water, turning to look round, regrets to see his
flock in alarm at what is done to him, while he him-
self has no thought of his own peril amid the flood.
He strengthens their loyal hearts, asking them in
gentle words not to let such things affright any of
them, nor their firm faith waver or think it pain to
die. As he speaks the river with its flowing stream
carries him on its surface, and the depths below do
not dare to open of themselves to receive stone and
noose and man.

The martyr bishop felt he was being robbed of the
prize of death and departure he had won, and denied
ascent to the throne of the everlasting Father.
" Almighty Jesus," he said, " it is not for Thee any
strange or new glory to tread the sounding sea and
stay running streams. We know that thy disciple
Peter, when his steps were dipping in the water
because, having but human feet, he was afraid, by

217

PRUDENTIUS

dextrae subsidio tuae

subiecisse salum solo. 65

lordanem quoque novimus
tortis verticibus vagum,
dum fertur rapido impetu,
ad fontem refluis retro
confugisse meatibus. 70

haec miracula sunt tuae
virtutis, Domine, ut modo
suspendar leve praenatans
summo gurgite fluminis,
cum collo scopulum traham. 75

iam plenus titulus tui est
et vis prodita nominis,
quam gentilis hebet stupor :
absolvas, precor, optime,
huius nunc animae moras. 80

quid possis probat amnicus,
qui vectat silicem, liquor,
hoc iam quod super est cedo,
quo nil est pretiosius
pro te, Christe Deus, mori." 85

orantem simul halitus
et vox deserit et calor ;
scandit spiritus ardua,
fit pondus grave saxeum,
corpus suscipiunt aquae.

VIII

De Loco IN QUO Martyres passi sunt, nunc Bap-

TISTERIUM EST CaLAGURRI.

Electus Christo locus est, ubi corda probata
provehat ad caelum sanguine, purget aqua.

2l8

CROWNS OF MARTYRDOM, VIII

the help of thy right hand set his sole on top of the
sea ; and we know too that Jordan, with its twisting
rambling stream, while rushing on in swift current
turned its course about and fled back towards its
source." This is the wonderful work of thy power,
O Lord, that now I am held up, floating lightly on the
surface of the water of the river, though by my neck I
drag a rock. Now is the honour of thy name fulfilled
and its power made manifest, before which the
heathen in their dulness stand amazed. Bring now
to an end, I pray, good Christ, the things that are
hindering this soul of mine. Thy power is proved by
the water of the river, which is carrying a stone.
Grant me now this that remains, the most precious
gift of all, to die for Thee, O God Christ." As he
prays, breath and voice and warmth of life together
leave him ; his spirit mounts on high, the weight of
the stone grows heavy, and the waters receive his
body.

VIII

On a Spot where Martyrs suffered at
Calagurris, now a Baptistery.

This is a spot chosen of Christ for raising tried

souls to heaven through blood, and for cleansing them

" Cf. Joshua, ill, 13 ff.

219

PRUDENTIUS

hie duo purpureum, Domini pro nomine caesi,

martyrium pulchra morte tulere viri.
liic etiam liquido fluit indulgentia fonte 5

ac veteres maculas diluit amne novo,
qui cupit aeternum caeli conscendere regnum,

hue veniat sitiens, eece parata via est.
ante eoronati seandebant ardua testes

atria, nunc lotae celsa petunt animae. 10

Spiritus aeterno ^ solitus descendere lapsu,

ut dederat palmam, sic tribuit veniam.
haurit terra sacros aut fonte aut sanguine rores

exundatque suo iugiter uda Deo.
ipse loci est dominus laterum cui vulnere utroque 15

hinc cruor effusus fluxit et inde latex,
ibitis hinc, ut quisque potest, per vulnera Christi

evectus gladiis alter et alter aquis.

IX

Passio Sancti Cassiani Forocorneliensis.

Sylla Forum statuit Cornelius ; hoc Itali urbem

vocant ab ipso conditoris nomine,
hie mihi, cum peterem te, rerum maxima Roma,

spes est oborta prosperum Christum fore,
stratus humi tumulo advolvebar, quem sacer ornat 5

martyr dicato Cassianus corpore.

^ So Bergman's MSS. (except that ABU are toanting for
this poem). Dressel and 8om£. earlier editors read aethereo or
aetherio from certain other MSS.

" Emeterius and Chelidonius. Cf. I.

220

CROWNS OF MARTYRDOM, IX

with water. Here two heroes * that were slain for the
Lord's name won scarlet martyrdom by their noble
death, and here too mercy flows in the limpid fount
and washes away old stains in its new stream. Whoso
desires to ascend to the everlasting kingdom of the
heavens, let him come here in his thirst, and he will
find the way is made ready. Formerly crowned
witnesses went up to the courts on high, now cleansed
souls seek the heights. The Spirit who is wont to
come down unendingly now offers pardon, as once
He gave the palm of victory. The earth drinks in
sacred drops of water or of blood and is ever wet and
streaming to the glory of her God. The Lord of
the place is He from whose two wounded sides
flowed here discharge of blood, there of water.
When you pass from here you will have been raised
up through Christ's wounds, each as he is able, one
by the sword, another by water.

IX

The Passion of St Cassian of Forum Cornelii.*

Cornelius Sulla « established a Forum, and so
the Italians call the town, after its founder's name.
Here when I was journeying towards thee, Rome,
the world's capital, there sprang up in my heart a
hope of Christ's favour. I was bowed to the ground
before the tomb which the holy martyr Cassian

' In north Italy, now Imola. The date of Cassian's martyr-
dom is not known.

" The dictator. Forum in this usage indicates a Commune
founded by a Roman magistrate, usually on one of the great
military roads, in this case the Via Aemiha.

PRUDENTIUS

dum lacrimans mecum reputo mea vulnera et omnes

vitae labores ac dolorum acumina,
erexi ad caelum faciem, stetit obvia contra

fucis colorum picta imago martyris 10

plagas mille gerens, totos lacerata per artus,

ruptam minutis praeferens punctis cutem.
innumeri circum pueri, miserabile visu,

confossa parvis membra figebant stilis,
unde pugillares soliti percurrere ceras 15

scholare murmur adnotantes scripserant.
aedituus consultus ait : " quod prospicis, hospes,

non est inanis aut anilis fabula ;
historiam pictura refert, quae tradita libris

veram vetusti temporis monstrat fidem. 20

praefuerat studiis puerilibus et grege multo

saeptus magister litterarum sederat,
verba notis brevibus conprendere cuncta peritus,

raptimque punctis dicta praepetibus sequi.
aspera nonnumquam praecepta et tristia visa 25

inpube vulgus moverant ira et metu.
doctor amarus enim discenti semper ephebo,

nee dulcis ulli disciplina infantiae est.
ecce fidem quatiens tempestas saeva premebat

plebem dicatam Christianae gloriae. 30

extrahitur coetu e medio moderator alumni

gregis, quod aris supplicare spreverat.
poenarum artifici quaerenti quod genus artis

vir nosset alto tam rebellis spiritu,
respondent : ' agmen tenerum ac puerile gubernat, 35

" The stilus was a metal instrument adapted for writing
on tablets of box -wood covered with wax. It was pointed at
one end, while the other was flattened for smoothing out the
wax and so erasing what had been written. C/. hnes 51-54.

222

CROWNS OF MARTYRDOM, IX

honours with his consecrated body ; and while in
tears I was thinking of my sins and all my life's
distresses and stinging pains, I lifted my face towards
heaven, and there stood confronting me a picture of
the martyr painted in colours, bearing a thousand
wounds, all his parts torn, and showing his skin
broken with tiny pricks. Countless boys round
about (a pitiful sight !) were stabbing and piercing
his body with the little styles " with which they used
to run over their wax tablets, writing down the droning
lesson in school. I appealed to the verger and he
said : " What you are looking at, stranger, is no vain
old wife's tale. The picture tells the story of what
happened ; it is recorded in books and displays the
honest assurance of the olden time. He had been
in charge of a school for boys and sat as a teacher of
reading and writing with a great throng round him,
and he was skilled in putting every word in short
signs and following speech quickly with swift pricks
on the wax.^ But at times the young mob, feeling
his teaching harsh and stern, were moved with anger
and fear, for the teacher is ever distasteful to the
youthful learner and childhood never takes kindly to
training. Noav there came a cruel tempest battering
the faith and pressing hard on the people devoted
to the Christian glory. The governor of the flock of
pupils was dragged from the midst of his class because
he had scornfully refused to worship at the altars,
and when the contriver of punishments asked of what
profession this man of such high and unruly spirit
was, they answered : ' He teaches a company of
young children, giving them their first lessons in

* Shorthand in one form or another had been used at Rome
since the time of Cicero.

223

PRUDENTIUS

fictis notare verba signis inbuens.'
' ducite,' conclamat, ' captivum ducite, et ultro

donetur ipsis verberator parvulis.
ut libet inludant, lacerent inpune manusque

tinguant magistri feriatas sanguine. 40

ludum discipulis volupe est ut praebeat ipse

doctor severus quos nimis coercuit.'
vincitur post terga manus spoliatus amictu,

adest acutis agmen armatum stilis.
quantum quisque odii tacita conceperat ira, 45

effundit ardens felle tandem libero.
coniciunt alii fragiles inque ora tabellas

franguntj relisa fronte lignum dissilit,
buxa crepant cerata genis inpacta eruentis

rubetque ab ictu curta et umens pagina. 50

inde alii stimulos et acumina ferrea vibrant,

qua parte aratis cera sulcis scribitur,
et qua secti apices abolentur et aequoris hirti

rursus nitescens innovatur area,
hinc foditur Christi confessor et inde secatur ; 55

pars viscus intrat molle, pars scindit cutem.
omnia membra manus pariter fixere ducentae,

totidemque guttae vulnerum stillant simul.
maior tortor erat qui summa pupugerat infans,

quam qui profunda perforarat viscera ; 60

ille, levis quoniam percussor morte negata

saevire solis scit dolorum spiculis,
hie, quanto interius vitalia condita pulsat,

224

CROWNS OF MARTYRDOM, IX

writing down words with signs invented for the
purpose.' ' Take him away,' he cried, ' take him
away a prisoner, and make the children a present of
the man who used to flog them. Let them make sport
of him as they please, give them leave to mangle
him at will, let them give their hands a holiday and
dip them in their master's blood. It is a pleasant
thought that the strict teacher should himself furnish
sport to the pupils he has too much held down.'

" So he is stripped of his garments and his hands
are tied behind his back, and all the band are there,
armed with their sharp styles. All the hatred long
conceived in silent resentment they each vent now,
burning with gall that has at last found freedom.
Some throw their brittle tablets and break them
against his face, the wood flying in fragments when
it strikes his brow, the wax-covered box-wood
splitting with a loud crack as it is dashed on his
blood-stained cheeks, the broken slab wet and red
from the blow. Others again launch at him the sharp
iron pricks, the end with which by scratching strokes
the wax is written upon, and the end with which the
letters that have been cut are rubbed out and the
roughened surface once more made into a smooth,
glossy space. With the one the confessor of Christ is
stabbed, with the other he is cut ; the one end enters
the soft flesh, the other splits the skin. Two hundred
hands together have pierced him all over his body, and
from all these wounds at once the blood is dripping.
A greater torturer was the child who only pricked the
surface than he who bored deep into the flesh ; for the
light hitter who will not wound to the death has the
skill to be cruel with only the piercing pains, but the
other, the farther he strikes into the hidden vitals,

225

VOL. II. I

PRUDENTIUS

plus dat medellae dum necem prope applicat.
' este, precor, fortes, et vincite viribus annos ; 65

quod defit aevo, suppleat crudelitas.'
sed male conatus tener infirmusque laborat ;

tormenta crescunt dum fatiscit carnifex.
' quid gemis ? ' exclamat quidam ; ' tute ipse magister

istud dedisti ferrum et armasti manus. 70

reddimus ecce tibi tam milia multa notarum,

quam stando, flendo te docente excepimus.
non potes irasci quod scribimus ; ipse iubebas

numquami quietum dextera ut ferret stilum.
non petimus totiens te praeceptore negatas, 75

avare doctor, iam scholarum ferias.
pangere puncta libet sulcisque intexere sulcos,

flexas catenis inpedire virgulas.
emendes licet inspectos longo ordine versus,

mendosa forte si quid erravit manus. 80

exerce imperium : ius est tibi plectere culpam,

si quis tuorum te notavit segnius.'
talia ludebant pueri per membra magistri,

nee longa fessum poena solvebat virum.
tandem luctantis miseratus ab aethere Christus 85

iubet resolvi pectoris ligamina,
difficilesque moras animae ac retinacula vitae

relaxat, artas et latebras expedit.
sanguis ab interno venarum fonte patentes

vias secutus deserit praecordia, 90

totque foraminibus penetrati corporis exit .

fibrarum anhelans ille vitalis calor.
haec sunt, quae liquidis expressa coloribus, hospes,

226

CROWNS OF MARTYRDOM, IX

gives more relief by bringing death near. ' Be stout,
I beg,' he cries, ' and outdo your years with your
strength. What you lack in age let a savage spirit
make up.' But the young boys from lack of vigour
fail in their efforts and begin to be fatigued; the
torments worsen while the tormentors grow faint.
' Why do you complain ? ' calls one ; ' you yourself as
our teacher gave us this iron and put the weapon in
our hands. You see we are giving you back all the
thousands of characters which as we stood in tears we
took down from your teaching. You cannot be angry
with us for writing ; it was you who bade us never let
our hand carry an idle style. We are no longer ask-
ing for what was so often refused when we were under
your instruction, you stingy teacher, — a holiday from
school. We like making pricks, twining scratch with
scratch and linking curved strokes together. You
may examine and correct our lines in long array,
in case an erring hand has made any mistake. Use
your authority; you have power to punish a fault,
if any of your pupils has written carelessly on you.'
Such sport the boys had on their master's body, and
yet the long-drawn suffering was not releasing him
from his weariness. At length Christ, taking pity
from heaven on his struggles, commands that the
bands be loosened from his soul, undoes the irksome
hindrances that detain his spirit and hold his life,
and opens out its confined seat. The blood follows
the open ways from its source in the veins within
and leaves the heart, and through the many holes
pierced in the body the pulsing warmth of life in the
flesh departs.

" This, stranger, is the story you wonder to see
represented in liquid colours, this is the glory of

227

PRUDENTIUS

miraris, ista est Cassiani gloria,
suggere si quod habes iustum vel amabile votum, 95

spes si qua tibi est, si quid intus aestuas.
audit, crede, preces martyr prosperrimus omnes,

ratasque reddit quas videt probabiles."
pareo, conplector tumulum, lacrimas quoque fundo,

altar tepescit ore, saxum pectore. 100

tunc arcana mei percenseo cuncta laboris,

tunc quod petebam, quod timebam murmuro,
et post terga domum dubia sub sorte relictam

et spem futuri forte nutantem boni.
audior, urbem adeo, dextris successibus utor : 105

domum reverter, Cassianum praedico.

X

Sancti Romani Martyris contra Gentiles

DlCTA.^

Romane, Christi fortis adsertor Dei,

elinguis oris organum fautor move,

largire comptum carmen infantissimo,

fac ut tuarum mira laudum concinam,

nam scis et ipse posse mutos eloqui. 5

plectrum palati et faucium saevus tibi
tortor revulsit, nee tamen silentium
indixit ori quo fatebaris Deum.
vox veritatis testis extingui nequit,

^ This is the title as in B {1th century). A is not available.
The poem, it seems probable, was originally a separate publication .
See Bergman's Prolegomena p. xiii.

228

CROWNS OF MARTYRDOM, X

Cassian. Declare now any upright and worthy
wish you have, any hope, any desire that burns in
your heart. The martyr, you may be sure, hears with
all favour every prayer, and fulfils those that he finds
acceptable."

I obeyed, clasping the tomb and shedding tears,
warming the altar with my lips, the stone with
my breast. Then I reviewed all my private dis-
tresses, and murmured my desires and fears, with a
prayer for the home I had left behind me in the un-
certainty of fortune, and my hope, now faltering, of
happiness to come. I was heard. I visited Rome,
and found all things issue happily, I returned home
and now proclaim the praise of Cassian.

X

The Declarations of St. Romanus the Martyr

AGAINST THE PaGANS."

Romanus, stout defender of the divine Christ,
grant thy favour and stir up the tongue within my
speechless mouth, bountifully bestow graceful song on
the mutest of men and enable me to sing the wonders
of thy glory ; for thou knowest, thyself too, that the
dumb can speak. The cruel torturer tore out from
thee the tongue that played on palate and throat,
and yet did not impose silence on the lips wherewith
thou wert confessing God. The voice that bears
witness to the truth cannot be annihilated, even if its

" He was a deacon at Caesarea, but suffered at Antioch in
303. See A. J. Mason, The Persecution of Diocletian (Cam-
bridge, 1876), p. 188.

229

PRUDENTIUS

nee si recisis palpitet meatibus. 10

sic noster haerens sermo lingua debili
balbutit et modis laborat absonis,
sed si superno rore respergas iecur
et spiritali lacte pectus inriges,
vox inpeditos rauca laxabit sonos. 15

evangelista scripsit ipsum talia
praecepta Messian dedisse apostolis :
" nolite verba, cum sacramentum meum
erit canendum, providenter quaerere ;
ego inparatis quae loquantur suggeram." 20

sum mutus ipse, sed potens facundiae
mea lingua Christus luculente disseret.
ipse explicabit quos supremo spiritu
daemon tumultus, dum domatur, moverit,
furore pestis peior in novissimo. 25

sic vulneratus anguis ictu spiculi
ferrum remordet et dolore saevior
quassando pressis inmoratur dentibus,
hastile fixum sed manet profundius
nee cassa sentit morsuum pericula. 30

Galerius orbis forte Romanae statum
ductor regebat, ut refert antiquitas,
inmitis, atrox, asper, inplacabilis.
edicta late mundum in omnem miserat,
Christum negaret quisque mallet vivere. 35

haec ille serpens ore dictat regio,
qui mortuorum de sepulcris exiens
clamat: " quid ante tempus adventu cito

« Cf. Matthew x, 1^-20.
* See note on VII, 6.

230

CROWNS OF MARTYRDOM, X

passage be cut away and it can only gasp. So my
speech sticks and stammers with feeble tongue
and labours in inharmonious measures ; but if thou
sprinkle my heart with the dew from on high and
flood my breast with the milk of the spirit, my
hoarse voice will unloose the sounds which are now
obstructed. The Evangelist has written that the
Messiah himself instructed the apostles in this wise :
" Seek not with forethought for words when my
mystic doctrine is to be proclaimed. I shall furnish
the unready with what they shall say." " In myself I
am dumb, but Christ is master of eloquence ; He
will be my tongue and discourse excellently. He will
set forth all the uproar that the devil raised with his
last breath while he was being subdued, a bane grown
worse than ever in his latest frenzy. Just so a
serpent wounded by stroke of spear-point bites
back at the steel and keeps on shaking it in the
grip of its teeth, growing more savage with the pain,
but the lance has pierced too deeply and stays fast,
unconscious of the futile danger of the bites.

Galerius ^ was in power, as it befell, governing the
affairs of the Roman world, a man who, as old times
tell, was ruthless, cruel, hard, implacable, and he had
sent forth proclamations far and wide over the whole
world that any man who chose to live must deny
Christ." It was that serpent that uttered these
words by the imperial lips, which as he came out of
the tombs of the dead cried : " Why dost Thou come
so speedily before it is time and destroy my kingdom ?

" Diocletian's edicts were not so crude (see Parker, History
of the Roman World, A.D. 138-337, London, 1935, pp. 236-
237, Mason, op. cit., pp. 101 ff.) But Galerius and his officers
seem to have administered them in their own spirit.

231

PRUDENTIUS

mea regna solvis ? parce, Fill altissimi,

vel possidere corda porcorum iube." 40

praefectus istis inminens negotiis
Asclepiades ire mandat milites
ecclesiasten usque de sacrariis
raptare plebem mancipandam vinculis
ni disciplinam Nazarenam respuat. 45

mox ipse templum cogitans inrumpere
et dissipare sancta sanctorum studens
armis profanus praeparabat inpiis
altaris aram funditus pessum dare
foresque et ipsas in ruinam solvere. 50

praecurrit index his repente cognitis
Romanus acris heros excellentiae,
venire in armis perduelles nuntiat
animos paventum praestruens hortatibus,
stent ut parati neve cedant turbini. 55

conspirat uno foederatus spiritu
grex Christianus, agmen inperterritum
matrum, virorum, parvulorum, virginum ;
fixa et statuta est omnibus sententia
fidem tueri vel libenter emori. 60

refert repulsus miles ad subsellia
plebis rebellis esse Romanum ducem,
flagrare cunctos pervicaci audacia,
iugulos retectos obstinate opponere,
quo gloriosa morte fortes oppetant. 65

praeceps iubetur inde Romanus rapi
solusque ut incitator et fax omnium
pro contumaci plebe causam dicere.
it non resistens seque vinciri petit
flexas et ultro torquet in tergum manus. 70

amor coronae paene praevenit trucem
lictoris artem sponte nudas ofFerens

232

CROWNS OF MARTYRDOiM, X

Spare me, Son of the Most High, or command that I
take possession of the hearts of the swine." " The
prefect Asclepiades, bent on this task, ordered
soldiers to go and carry off the people of the Church
from the very sanctuaries, to be delivered over to
imprisonment unless they rejected the Nazarene
teaching. Then himself meaning to break into the
church, and eager to demolish the Holy of Holies,
he was making ready profanely with ungodly force to
cast down the altar of sacrifice utterly to the ground
and smash the very doors. At this unexpected news
Romanus, a holy man of outstanding boldness,
hastens to give warning before it happens and
brings word that enemies are coming in arms, fortify-
ing the hearts of the fearful with exhortations to
stand ready and not give way before the storm.
The Christian flock is united in the league of one
spirit, a company undismayed of mothers and
husbands, little children and maidens, all with
determination firmly set to maintain their faith or
be willing to die. The soldiers, being driven back,
report to the tribunal that Romanus is leader of the
people in their refusal to submit and that all are on
fire with a determined boldness, resolutely presenting
their throats uncovered and meaning to meet a
glorious death with fortitude. Thereupon order is
given that Romanus be arrested and brought with
all haste and, because it is he who singly incites and
inflames them all, be put on trial as representative
of the stubborn people. He goes unresisting, asks to
be bound, and of his own accord turns his hands
round behind him. His passion for the martyr's
crown all but outstrips the lictor's cruel trade, freely

« Cf. Matthew viii, 28 ff.

233

PRUDENTIUS

costas bisulcis exsecandas ungulis.

inrumpit altum limen et praeconibus

stupore mutis ipse tortorem trahit. 75

adstanti ob ora sic tyrannus incipit :
" infame monstrum, vilis, intestabilis,
tu ventilator urbis et vulgi levis
procella mentes inquietas mobiles,
ne se inperita turba dedat legibus. 80

populate quiddam sub colore gloriae
inlitterata credidit frequentia,
ut se per aevum consecrandos autument,
si bella divis ceu gigantes inferant
victique flammis obruantur montium. 85

hoc tu parasti, perdite, spectaculum
cladis cruentae de necandis ^ civibus,
quos ut profanos inpiati et saeculi
reos necesse est te magistro interfici :
tu causa mortis, tu malorum signifer. 90

ni fallor, aequum est ut, quod auctor inprobus
tolerare multos conpulisti ut carnifex,
in te recurrat, proque tantis caedibus,
quae mox futurae, primus exitium luas,
feras et ipse quod ferendum suaseras." 95

his ille contra reddit ore libero :
" amplector, o praefecte, nee me subtraho,
ut pro fideli plebe solus inmoler,

1 denecandis Bergman, taking the phrase as a dative of pur-
pose, hut this compound is otherwise unknown.

CROWNS OF MARTYRDOM, X

exposing his bare ribs to be cut away with the two-
forked claws. He dashes into the august door-way,
dragging the torturer after him, while the ushers of
the court are dumb with amazement. As he stands
face to face, the oppressor thus addresses him : " You
monstrous villain, base and infamous, you are the
disturber of the city's peace, like a stormy wind
disordering the fickle mob's inconstant minds so
that the ignorant rabble shall not submit to the law.
The uneducated multitude has believed a doctrine
that appeals to the people under the guise of glory,
so that they aver that they are to be made immortal
through all time if, like the Giants," they make war
on the gods and in defeat are buried under flaming
mountains. It is you, you wretch, who have con-
trived this exhibition of bloody calamity from the
slaughter of citizens who, because they are impious
and guilty of bringing sin upon the world, cannot fail
to be put to death as the result of your teaching.
You are the cause of their death, you lead them on to
do evil. To my mind it is just that the fate which
your wicked instigation has driven many to suffer,
as much as if you were their executioner, should
come back on yourself, and that for the great
slaughters soon to happen you should be the first to
pay the penalty of death, suffering yourself what you
urged that they should suffer."

To this Romanus answered with bold speech :
" Gladly, sir, and with no shirking, do I accept the
part of being sacrificed alone for the faithful people ;

" The Giants in the Greek mythology were sons of Earth,
who at her instigation made war on the gods but were defeated
and imprisoned under volcani& mountains such as Etna (Cf.
Aeneid, III, 578 S.).

235

PRUDENTIUS

dignus subire cuncta, si me consulis,
quaecumque vestra iusserit crudelitas. 100

intrare servis idolorum ac daemonum
sanctam salutis non licet nostrae domum,
ne polluatur purus orandi locus ;
confido Sancto in Spiritu numquam tibi
dandum ut beatum limen attingas pede, 105

nisi forte noster factus in nostrum gregem
mereare sumi, quod Pater faxit Deus."
incensus his Asclepiades iusserat
eviscerandum corpus eculeo eminus
pendere at uncis vinculisque crescere. 110

apparitores sed furenti suggerunt
ilium vetusta nobilem prosapia
meritisque multis esse primum civium.
iubet amoveri noxialem stipitem,
plebeia clarum poena ne damnet virum. 115

" tundatur," inquit, " terga crebris ictibus
plumboque cervix verberata extuberet.
persona quaeque conpetenter plectitur
magnique refert vilis an sit nobilis ;
gradu reorum forma tormentis datur." 120

pulsatus ergo martyr ilia grandine
postquam inter ictus dixit hymnum plumbeos,
erectus infit : " absit ut me nobilem
sanguis parentum praestet aut lex curiae :
generosa Christi secta nobilitat viros. 125

si prima nostris quae sit incunabulis
origo textu stemmatis recenseas,
Dei parentis esse ab ore coepimus.
cui quisque servit, ille vere est nobilis :
patri rebellis invenitur degener. 130

honos deinde stemmati accedit novus

236

CROWNS OF MARTYRDOM, X

for if you ask me, I am worthy to undergo all that
the cruelty of you rulers commands. Servants of
idols and devils are not allowed to enter the holy
house of our salvation, lest the pure place of prayer be
defiled. I trust in the Holy Spirit that never shall
it be granted you to set foot on the blessed doorway,
— unless you become one of us and worthy of ad-
mission to our flock, which may God the Father bring
to pass." Angered at these words, Asclepiades gave
orders that his body be slung up on the rack to
be torn, and be stretched with hooks and cords. But
in the midst of his rage his attendants brought to his
notice that Romanus was a nobleman of long descent,
whose many services had made him first of citizens ;
so he ordered the wooden engine of punishment to
be removed, lest he sentence a man of distinction
to a penalty intended for the vulgar. " Let his
back be beaten with many strokes, and his shoulders
swell up with the blows of the leaded lash. Any
man is punished suitably to his status, and it makes
much difference whether he is meanly or nobly born.
The tortures are given their shape according to the
rank of the prisoners."

So the martyr received that hail of blows. Amid
the leaded strokes he voiced a hymn, and then raising
himself said : " Far be it from me that the blood of
my parents or the law of the senate-chamber should
make me noble ; it is Christ's noble teaching that
ennobles men. If you examine into the first origin
of our birth by constructing a family tree, it is from
the mouth of God our Father that our existence
begins. Whosoever serves Him is the true nobleman ;
he who will not submit to the Father turns out to be
debased. And then a new honour accrues to our

237

PRUDENTIUS

et splendor ingens ut magistratus venit,

si confitendi nominis testem probum

signent inusta ferri et ignis vulnera

et vim dolorum mors sequatur inclyta. 135

cave benignus esse perverse velis,
nee mi remissus leniter peperceris ;
incumbe membris, tortor, ut sim nobilis.
his ampliatus si fruar successibus,
genus patris matrisque flocci fecero. 140

haec ipsa vestra dignitatum culmina
quid esse censes ? nonne cursim transeunt
fasces, secures, sella, praetextae togae,
lictor, tribunal, et trecenta insignia
quibus tumetis, moxque detumescitis ? 145

cum consulatum initis, ut vernae solent,
(pudet fateri) farre pullos pascitis ;
aquila ex eburna sumit adrogantiam
gestator eius ac superbit beluae
inflatus osse, cui figura est alitis. 150

iam si sub aris ad sigillorum pedes
iaceatis infra sectilem quercum siti,
quid esse vobis aestimem proiectius ?
nudare plantas ante carpentum scio
proceres togatos matris Idaeae sacris. 155

lapis nigellus evehendus essedo

» The toga edged with purple, which was worn by high
magistrates.

* An old method of taking auspices, which had been used on
military expeditions. The nature of the omen depended
on whether the chickens refused or took the food, and the
manner in which they took it.

" An ivory staff or sceptre, topped with the figure of an
eagle, was in republican times carried by a general celebrating a

238

CROWNS OF MARTYRDOM, X

descent, a great distinction comes to us, like that of
an office of state, if a witness who uprightly confesses
the name is marked with the branded wounds of iron
and fire and a glorious death follows on his violent
pains. Be not wrongly kind, do not spare me with
indulgent leniency. Do your worst on my body, tor-
mentor, so that I may be ennobled. If I have the
benefit of victory in these contests to enhance me,
I shall set small store by my father's or my mother's
birth. Even the exalted ranks that men like you
have reached, — what do you reckon them to be ?
Do they not pass away quickly, the rods, the axes,
the chair of state, the bordered robe," the lictor, the
judgment-seat, and all the thousand badges of
honour on the strength of which you swell with
pride, and then fall flat? When you enter on the
consulship you feed chickens with meal,** doing (I feel
shame to say it !) the work of slaves. The man who
carries the ivory eagle puts on a haughty air on the
strength of it ; he is blown up with pride by a
beast's bone wrought into the shape of a bird."
And when you are prostrate at the base of an altar at
the feet of some statue, lowering yourselves before a
hewn oak tree, what can I think more abject than
you? I know that nobles in their togas bare their
feet before the car at the rites of the Idaean Mother.*'
A paltry black stone encased in silver with a woman's

triumph, but later apparently borne by consuls. Cf. Contra
Symm. I, 349.

'' The Magna Mater (see the note on Contra Symm. I, 187).
At the festival of the Megalesia the image was seated in a car
and drawn in procession. See the descriptions in Lucretius,
II, 600 ff., Ovid, Fasti, IV, 181 fiF. The ceremonial washing of
the stone in the small stream of the Ahno, outside the Porta
Capena at Rome, was performed annually.

239

PRUDENTIUS

muliebris oris clausus argento sedet,

quern dum ad lavacrum praeeundo ducitis

pedes remotis atterentes calceis,

Almonis usque pervenitis rivulum. 1 60

quid ilia turpis pompa ? nempe ignobiles
vos esse monstrat, cum luperci curritis.
quern servulorum non rear vilissimum,
nudus plateas si per omnes cursitans
pulset puellas verbere iotas ludicro? 165

miseret tuorum me sacrorum et principum
morumque, Roma, saeculi summum caput,
age explicemus, si placet, mysteria,
praefecte, vestra : iam necesse est audias,
nolis velisne, quid colatis sordium. 170

nee terret ista, qua tumes, vesania,
quod vultuosus, quod supinus, quod rigens
tormenta leti comminaris asperi :
si me movere rebus ullis niteris,
ratione mecum, non furore, dimica. 175

iubes, relictis Patris et Christi sacris,
ut tecum adorem feminas mille ac mares,
deas deosque, deque sexu duplici
natos, nepotes, abnepotes editos
et tot stuprorum sordidam prosapiam. 180

nubunt puellae, saepe luduntur dolis,
amasionum comprimuntur fraudibus,
incesta fervent, furta moechorum calent,
fallit maritus, odit uxor paelicem,
deos catenae conligant adulteros. 185

ostende, quaeso, quas ad aras praecipis
vervece caeso fumet ut caespes meus ?
Delphosne pergam ? sed vetat palaestrici

" See note on Contra Symm. II, 862.
240

CROWNS OF MARTYRDOM, X

features is to be carried forth sitting in a chariot, and
you go in front leading it to the washing place with
your shoes off, bruising your feet on the ground, till
you come to Almo's little stream. What of that
other infamous procession ? It does show you de-
based when you run in the character of Luperci."
I must think anyone the meanest of mean slaves if he
runs about naked through all the streets, striking
girls in sport with the blows of a lash. I pity thy
rites and thy rulers and ways, O Rome, thou supreme
head of this world. Come, sir, let us set forth, if
you do not mind, your side's religion. Now you must
needs hear, whether you will or not, the base things
you worship. There are no terrors for me in this
mad rage with which you are bursting, the grim
look, the head in air, the unbending mien with which
you threaten me with the tortures of a cruel death.
If you are trying to move me by any means, fight me
with reason, not with frenzy. You bid me abandon "7
the worship of the Father and Christ, and along with
you venerate a thousand males and females, god-
desses and gods and children, grandchildren, great-
great-grandchildren of both sexes born to them, and
the base progeny of their many unchastities. The
girls marry, or often they are made the sport of
trickery and violated by dishonest lovers, lewdness
and stratagems of paramours go briskly on, a husband
is unfaithful and a wife hates a mistress, chains bind
adulterous gods.^ Show me, pray, the altars where
you command that my turf shall smoke with a
slaughtered ram. Shall I go to Delphi ? No, I am

* The allusion is to the story of the trap in which Hephaestus
(Vulcan) caught Aphrodite (Venus) and Ares (Mars) (Odyssey
Vni, 266 if.).

241

PRUDENTIUS

corrupta ephebi fama, quern vester deus
effeminavit gymnadis licentia. 190

mox flevit inpuratus occisum gravi
disco et dicavit florulentum subcubam.
conductus idem pavit alienum pecus,
furem deinde perditi passus gregis
segnis bubulcus tela et ipsa perdidit. 195

an ad Cybebes ibo lucum pineum ?
puer sed obstat gallus ob libidinem
per triste vulnus perque sectum dedecus
ab inpudicae tutus amplexu deae,
per multa Matri sacra plorandus spado. 200

sed, credo, magni limen amplectar lovis,
qui si citetur legibus vestris reus,
laqueis minacis implicatus luliae
luat severam victus ^ et Scantiniam,
te cognitore dignus ire in carcerem. 205

quid ? aureorum conditorem temporum
censes colendum ? quern fugacem non negas
latuisse furtim dum reformidat malum ;
quern si beate vivere audit luppiter,
plectat necesse est occulendi conscios. 210

quid inter aras dissidentum numinum
putas agendum ? Martis indignabitur

1 vinctus CDP.

" Hyacinthus of Amyclae, near Sparta, was beloved of the
Delphic Apollo, who accidentally killed him in throwing a
quoit. A version of the story is told by Ovid (Metamorphoses,
X, 162 fF.). In florulentum there is a secondary allusion to
the flower which was said to have sprung from his blood.

* Apollo, being condemned to serve a mortal for a year,
became herdsman to Admetus, King of Pherae. The theft of
Apollo's cattle and of his bow and arrows by the infant Hermes
(Mercurius) is another Greek story.
242

CROWNS OF MARTYRDOM, X

forbidden by the spoiled i-epute of the lad on the
exercise-ground, whom your god dishonoured, taking
advantage of the freedom of the wrestling-bout ;
and later on the vile god wept for him because he
was killed with a heavy quoit, and made his leman
immortal in the bloom of youth.* He hired himself
out, too, to feed another's herd and then, being a lazy
herdsman, fell a victim to a thief and lost his herd
and lost his weapons too.^ Or shall I go to Cybebe's
pine-grove ? No, for there stands in my way the lad
who emasculated himself because of her lust, and by a
grievous wound cutting the parts of shame saved
himself from the unchaste goddess's embrace, a
eunuch " for whom the Mother has to lament in
many a rite. But, I suppose, I should cleave to the
abode of great Jupiter, who if he were summoned
for trial under your statutes would be caught in the
toils of the menacing Julian <* law, and convicted
under the stern Scantinian <* law too and pay its
penalty, and you as judge would find him worthy
to go to prison. Well then, do you reckon the
founder of the golden age * deserving of worship ?
You admit that he lay privily in hiding, a fugitive in
fear of ill-treatment ; but if Jupiter hears that he is
alive and prosperous he cannot fail to punish those
who were accomplices in his concealment. What,
think you, is to be done when you have on either
hand the altars of deities who are at variance ?
The valiant Mars will be hurt and angry if the

' Attis, beloved of Cybebe (= Cybele, Mother of the Gods).
Cf. Contra Symm. II, 52.

•* The lex lulia de adulteriis enacted by Augustus, and the
earlier lex Scanlinia against unnatural oflFences.

' Saturn. See note on Contra Symm. I, 44.

243

PRUDENTIUS

ofFensa virtus si colatur Lemnius,

lunonis iram sentiet quisque ut deum

signo aut sacello consecrarit Herculem. 215

dicis licenter haec poetas fingere,
sed sunt et ipsi talibus mysteriis
tecum dicati, quodque describunt, colunt.
tu cur piaclum tarn libenter lectitas ?
cur in theatris te vidente id plauditur ? 220

cygnus stuprator peccat inter pulpita,
saltat Tonantem tauricornem ludius :
spectator horum pontifex summus sedes
ridesque et ipse, nee negando diluis,
cum fama tanti polluatur numinis. 225

cur tu, sacrate, per cachinnos solveris
cum se maritum fingit Alcmenae deus ?
meretrix Adonem vulneratum scaenica
libidinoso plangit adfectu palam,
nee te lupanar Cypridis sanctae movet ? 230

quid quod sub ipsis Veritas signis patet,
formata in aere criminum vestigiis ?
quid vult sigillum semper adfixum lovi
avis ministrae ? nempe velox armiger
leno, exoletum qui tyranno pertulit. 235

facem recincta veste praetendit Ceres :
cur, si deorum nemo rapuit virginem,

" Vulcan, who when hurled from heaven by Jupiter landed
on the island of Lemnos {Iliad, I, 590-4) which, as its people
cared -for him, was afterwards " by far the dearest of all lands
to him " (Odyssey, VIII, 284).

* She hated Hercules from his birth, indeed before it, and
did her worst to bring trouble on him.

" See Contra 8ymm. 1, 59-64.
244

CROWNS OF MARTYRDOM, X

Lemnian " is worshipped ; and anyone who con-
secrates Hercules as a god with statue or shrine will
feel the wrath of Juno.** You say the poets invent
these tales at their pleasure ; but they are themselves
devoted, no less than you, to such mystic cults, and
what they describe they worship. Why do you
always find such pleasure in reading of sin ? Why is
it applauded in the theatres, where t/ow see it enacted ?
The ravisher swan '^ does his evil deed on the stage, a
player dances the part of the Thunderer with the
bull's horns, while you, the high priest, sit and watch
these things and laugh at them yourself, and never
discredit them by denying their truth, though the
good name of this great deity is soiled. Why does
your reverence burst into loud laughter when the god
pretends he is Alcmena's husband ? <^ A harlot on
the stage mourns for the wounded Adonis « with
frankly lustful passion, and are you not moved to
anger at the whoring ascribed to the holy Lady of
Cyprus ? Indeed the truth of these stories is clear
to see in the statues themselves, where it is shaped in
bronze in the prints of their crimes. What means the
figure of the attendant bird that is always attached
to Jupiter ? Of course it is the swift armour-bearer-
pander that carried the debauched youth/ to the
tyrant. Ceres, her robe girt back, holds out a torch
before her. Why, if not that a god carried off a

"■ Amphitryo, whose form Jupiter took. The story is the
theme of a play by Plautus. The pantomimus, who enacted
scenes in dumb show [saltare), came into fashion in the early
Empire.

' The beloved of Venus. He was killed by a boar while
hunting. Venus is called Cypris because her cult was of
ancient standing in Cyprus.

^ Ganymede. See note on Contra Symm. I, 61.

245

PRUDENTIUS

quam nocte quaerens mater errat pervigil ?

fusos rotantem cernimus Tirynthium :

cur, si Neaerae non fuit ludibrio ? 240

quid ? rusticorum monstra detester deum,
Faunos, Priapos, fistularum praesides,
nymphas natantes incolasque aquatiles,
sitas sub alto, more ranarum, lacu,
divinitatis ius in algis vilibus ? 245

ad haec colenda me vocas, censor bone ?
potesne quidquam tale, si sanum sapis,
sanctum putare ? nonne pulmonem movet
derisus istas intuens ineptias,
quas vinolentae somniis fingunt anus ? 250

aut si quod usquam est vanitatis mysticae
nobis colendum est, ipse primus incipe :
promisee adora quidquid in terris sacri est,
deos Latinos et deos Aegyptios,
quis Roma libat, quis Canopus supplicat. 255

Venerem precaris, conprecare et simiam.
placet sacratus aspis Aesculapii :
crocodillus, ibis et canis cur displicent ?
adpone porris religiosas arulas,
venerare acerbum caepe, mordax allium. 260

fuliginosi ture placantur lares,
et respuuntur consecrata holuscula ?
aut unde maior esse maiestas focis
quam nata in hortis sarculatis creditur ?

" Proserpina (Persephone), daughter of Ceres (Demeter),
carried off from Henna in Sicily by Dis (Pluto). Her mother
searched the world for her. (Ovid, Metamorphoses, V, 385 ff.)

' Hercules, whom story connected with the ancient city of
Tiryns. Having become guilty of murder, he was by order
of Jupiter sold to Omphale, Queen of Lydia, under whom he
did women's work for a year.

246

CROWNS OF MARTYRDOM, X

maiden," in search of whom her mother wanders all
the night through ? We see the Tirynthian ^ twirling
spindles. Why, if not that he was the sport of a
light-of-love ? Or again, must I denounce those
monstrous gods of the country-side, such as Faunus
and Priapus or him who presides over the pipes,"
nymphs who swim and live in the water, dwelling at
the bottom of a deep pool like frogs, a divine authority
seated in common seaweed ? Is it these you call on
me to worship, good censor ? Can you, if you are in
your sound senses, imagine any such thing to be
holy ? Does not derisive laughter shake your sides
at the contemplation of these absurdities, the phan-
tasies of tipsy old wives' dreams ? Or if we must
worship every false divinity in the world, be yourself
the first to begin. Do reverence indiscriminately to
everything that is held sacred on earth, Latin gods
and Egyptian gods, those to whom Rome makes
offerings and those to whom Canopus presents her
petitions. You pray to Venus ; pray also to the ape.
You accept the hallowed serpent of Aesculapius ; <*
why do you not accept crocodile and ibis and dog?
Set up devout altars for leeks, worship the sharp
onion, the pungent garlic* Are your smoke-
grimed/ house-spirits propitiated with incense, and
yet divine vegetables rejected? On what grounds
are fire-places believed to have a majesty greater
than that which grows in tilled gardens ? If there is

« Pan.

^ The Latinised name of the Greek god of healing, Asklepios,
with whom the serpent was closely associated.

' See Contra Symm. II, 865-871.

f From the proximity of their images to the domestic fire-
place.

247

PRUDENTIUS

si numen ollis, numen et porris inest. 265

sed pulchra res est forma in aere sculptilis.
quid inprecabor officinis Graeciae,
quae condiderunt gentibus stultis deos ?
forceps Myronis, malleus Polycliti
natura vestrum est atque origo caelitum. 270

ars seminandis efficax erroribus,
barbam rigentem dum lovis circumplicat,
dum defluentem leniter flectens comam
limat capillos et corymbos Liberi,
et dum Minervae pectus hydris asperat, 275

iniecit atram territis formidinem,
ut fulmen aeris ceu Tonantis horreant,
tremant venerium sibilantis Gorgonae,
putent ephebum post triumphos Indices
ferire thyrso posse, cum sit ebrius. 280

turn quod Dianam molle succinctam vident,
venantis arcum pertimescunt virginis ;
si forte vultum tristioris Herculis
liquore crispo massa finxit fusilis,
clavam minari, ni colatur, creditur. 285

iam quis paventum corda terror occupat
lunonis iram si polite expresserit ?
velut retortis intuens obtutibus
avertat ora de litantis hostia,
lapis severa fronte mentitur minas. 290

miror quod ipsum non sacrastis Mentorem,
nee templum et aras ipse Phidias habet,

" Greek sculptors of the 5th century B.C. Two celebrated
works of Myron were his Quoit Thrower and his Cow, both in
bronze. Polyclitus was famous for his statue of Hera (Juno)
in ivory and gold.

* The Gorgon's head, with snakes for hair, being represented
on the goddess's breastplate. Cf. Aeneid, VIII, 435-438.

248

CROWNS OF MARTYRDOM, X

a divinity in them, there is a divinity in leeks as
well. But, you say, the graven image in bronze is a
thing of beauty. What curse shall I call down on the
studios of Greece, which have created gods for
foolish nations ? Myron's " tongs and Polyclitus' "
hammer are the substance and source of your heaven-
dwellers. Art has been effective in propagating
superstitions. By curling Jupiter's stiff beard, by
gently waving Liber's flo%ving locks and giving a
smooth, finished look to his hair and ivy-berries, by
making Minerva's breast bristle with snakes,^ it
affrighted men and inspired them with a grim
terror so that they shudder at a bronze thunderbolt
as if it belonged to the Thunderer, stand in dread of
the hissing Gorgon's venom, and think a young
man " coming from victories in India can strike them
with his thyrsus, being drunken. And because they
see Diana with her dress girt up for easy movement
they are afraid of the huntress-maid's bow ; or if it
chance that the molten metal with its rippling flow
has moulded the features of Hercules to look rather
grim, he is believed to be menacing men with his club
unless he be worshipped. Again, what terror seizes
the hearts of shrinking men if it has made a finished,
lifelike figure of an angry Juno ! As if she were
looking askance and turning her face from the victim
offered by her worshipper, the stone with its stern
visage counterfeits menaces. I wonder you pagans
have not deified Mentor <* himself and that Phidias «

« Dionysus (Liber). Cf. Contra Symm. I, 122 flF., II, 858.

<* A Greek artist best known for his work in silver ; cups from
his hand were highly prized.

« A Greek sculptor of the age of Pericles. Statues of
Athene in the Parthenon at Athens and of Zeus at Olympia,
both in gold and ivory, were among his most famous works.

249

250

PRUDENTIUS

fabri deorum vel parentes numinum,

qui si caminis institissent segnius,

non esset ullus luppiter conflatilis, 295

non erubescis, stulte, pago dedite,
te tanta semper perdidisse obsonia
quae dis ineptus obtulisti talibus,
quos trulla, pelvis, cantharus, sartagines,
fracta et liquata contulerunt vascula ? 300

ignosco fatuis haec tamen vulgaribus,
quos lana terret diseolora in stipite,
quos saepe falsus circulator decipit,
quibus omne sanctum est, quod pavendum ran-

cidae
edentularum cantilenae suaserint. 305

vos eruditos miror et doctos viros,
perpensa vitae quos gubernat regula,
nescire vel divina vel mortalia
quo iure constent, quanta maiestas regat
quidquid creatum est, quae creavit omnia. 310

Deus perennis, res inaestimabilis,
non cogitando, non videndo clauditur,
excedit omnem mentis humanae modum
nee conprehendi visibus nostris valet,
extraque et intus inplet ac superfluit. 315

intemporalis, ante quam primus dies,
esse et fuisse semper unus obtinet ;
lux ipse vera, veri et auctor luminis,
cum lumen esset, lumen efFudit suum :
ex luce fulgor natus hie est Filius. 320

vis una Patris, vis et una est Filii
unusque, ab uno lumine splendor satus

CROWNS OF MARTYRDOM, X

himself has not temple and altars ; for they are the
manufacturers of gods, or the fathers of deities, and if
they had applied themselves with less energy to their
furnaces there would be no cast Jupiter. Do you not
blush, foolish man, devoted to pagan worship, to
think that you have always wasted all those victuals
you have absurdly offered to gods like these, made
out of an assemblage of ladles, basins, tankards, fry-
ing-pans, broken vessels melted down ? After all, I
can make allowance for these notions in the simple-
tons of the common herd ; they are frightened at the
sight of wool of different colours on a tree-stump,«
and often taken in by a lying mountebank, and in
their eyes everything is holy which the mawkish
babblings of toothless hags have made them think
fearful. But I wonder that educated, scholarly
men like you, who are guided by a studied rule of
life, do not know the authority on which rest things
human and divine alike, or how great is the majesty
which rules all created things and has itself created
them all. The everlasting God is a being incompre-
hensible, not limited by our thought or sight. He
passes all the bounds of human intelligence. He can-
not be grasped by our eyes, all without and within
He fills and more than fills. Existing timelessly,
before the first day was. He alone maintains his
being both now and forever in the past. He, who is
himself the true light and the author of true light,
being light, shed forth his light, and this brightness
born of light is the Son. The potency of the Father
and the potency of the Son are one ; one splendour

" Cf. note on Contra Symm. II, 1006. We also hear of a
pine-tree wound round with wool being taken in procession
into the temple of the Magna Mater.

251

PRUDENTIUS

pleno refulsit claritatis numine.

natura simplex pollet unius Dei,

et quidquid usquam est una virtus condidit, 325

caelum solumque, vim marini gurgitis,
globos dierum noctiumque praesides,
ventos, procellas, fulgura, imbres, nubila,
septemtriones, Hesperos, aestus, nives,
fontes, pruinas et metalla et flumina, 330

praerupta, plana, montium convallia,
feras, volucres, reptiles, natatiles,
iumenta, pecua, subiugales, beluas,
flores, frutecta, germina, herbas, arbores,
quae sunt odori, quaeque vernant esui. 335

haec non labore et arte molitus Deus
sed iussiohe, quam potestas protulit,
mandavit esse ; facta sunt quae non erant.
Verbo creavit omniformem machinam ;
virtus paterna semper in Verbo fuit. 340

cognostis ipsum : nunc colendi agnoscite
ritum modumque, quale sit templi genus,
quae dedicari sanxerit donaria,
quae vota poscat, quos sacerdotes velit,
quod mandet illic nectar inmolarier. 345

aedem sibi ipse mente in hominis condidit
vivam, serenam, sensualem, flabilem,
solvi incapacem posse, nee destructilem,
pulchram, venustam, praeminentem culmine,
discriminatis inlitam coloribus. 350

illic sacerdos stat sacrato in limine,
foresque primas virgo custodit Fides
innexa crines vinculis regalibus ;
poscit litari victimas Christo et Patri
quas scit placere, candidatas, simplices : 355

frontis pudorem, cordis innocentiam,

252

CROWNS OF MARTYRDOM, X

born of one light shone forth from a Godhead which
is all brightness. God is one and his mighty being is
single, and all that exists everywhere was created by
one power, — heaven and earth, the mighty deep of
the sea, the globes that preside over day and night,
winds, tempests, lightnings, rain and clouds, the
stars of the Wain, the evening star, heat and snow,
springs, frosts, lodes of ore, rivers, places steep and
level, mountain glens, wild beasts, creatures that fly
or crawl or swim, beasts of burden, cattle, animals
that bear the yoke, monstrous beasts, flowers, bushes,
shoots, plants, trees, that give their scent or grow for
food. AH these by no effort of labour or skill but by
command which issued from his power God ordered
to be. What did not exist before was created;
by the Word He created the fabric of the world in its
manifold shapes, and the Father's power was ever
present in the Word. You have heard what He is ;
learn now the way and manner of worshipping Him,
the nature of his temple, the gifts He has ordained
to be dedicated to Him, the prayers He calls for, the
priests He would have, the sweet savour He com-
mands to be sacrificed to Him there. A temple He
has established for himself in the soul of man, one
that is living, clear, perceptive, spiritual, incapable of
dissolution or destruction, beautiful, graceful, high-
topped, coloured with different hues. There stands
the priestess in the sacred doorway ; the virgin Faith
guards the first entrance, her hair bound with queenly
ties, and calls for sacrifices to be offered to Christ and
the Father which are pure and sincere, such as she
knows are acceptable to them, — a modest bearing.

253

PRUDENTIUS

pacis quietem, castitatem corporis,

Dei timorem, regulam scientiae,

ieiuniorum parcitatem sobriam,

spem non iacentem, semper et largam manum.

ex his amoenus hostiis surgit vapor 361

vincens odorem balsami, turis, croci,
auras madentes Persicorum aromatum.
sublatus inde caelum adusque tollitur
et prosperatum dulce delectat Deum. 365

hanc disciplinam quisquis infensus vetat,
vetat probatum vivere et sanctum sequi,
vetat vigorem mentis alte intendere,
nostrique acumen ignis ad terram vocat,
nee excitari vim sinit prudentiae. 370

o mersa limo caecitas gentilium !
o carnulenta nationum pectora !
o spissus error ! o tenebrosum genus
terris amicum, deditum cadaveri,
subiecta semper intuens, numquam supra ! 375

furorne summus ultima et dementia est
deos putare, qui creantur nuptiis,
rem spiritalem terrulente quaerere,
elementa mundi consecrare altaribus,
id quod creatum est conditorem credere, 380

deasceato supplicare stipiti,
verris cruore scripta saxa spargere,
aras ofellis obsecrare bubulis,
homines fuisse cum scias, quos consecras,
urnas reorum morticinas lambere ? 385

desiste, iudex saeculi, tantum nefas
viris iubere fortibusque et liberis.
nil est amore veritatis Celsius.
Dei perennis nomen adserentibus
nihil pavori est, mors et ipsa subiacet." 390

254

CROWNS OF MARTYRDOM, X

an innocent heart, unruffled peace, chastity of body,
the fear of God which is the measure of knowledge,
sober abstinence in fastings, hope ever erect, a hand
ever generous. From these offerings arises a pleasing
steam which surpasses the scent of balsam or incense
or saffron or air drenched in eastern perfumes. It
mounts from them and is carried right to heaven,
where it wins favour with God and gives Him sweet
delight. Whosoever is an enemy to this teaching and
forbids it, forbids the good life and the pursuit of
holiness, forbids us to direct the soul's activity on
high, and calls our subtle fire to earth, not allowing
the force of wisdom to be awakened. How blind and
sunk in the mire are the pagans ! How fleshly the
hearts of the heathen! How dense their error!
How darkened is the race that loves the earth and
devotes itself to the dead body, with eyes -ever on
things below, never above ! Is it not the height of
unreason, the last degree of folly, to think that
creatures born of marriages are gods, to seek for a
spiritual being after the manner of earth, to dedicate
the world's elements on the altar and believe that
what has been created is the creator, to pray to a
hewn tree-trunk, to bespatter inscribed stones with
the blood of a hog and make request of altars with
scraps of beef, and when you know that the beings
you deify were mortals, to caress the urns that hold
the dead ashes of guilty men? Cease, thou judge
of this world, to impose wickedness so great on men
who are brave and free. There is nought loftier
than the love of truth. Those who maintain the
name of the everlasting God have nothing to
make them afraid, even death itself is under their
feet."

255

PRUDENTIUS

dudum coquebat disserente martyre
Asclepiades intus iram subdolam
stomachatus alto felle, dum longum silet
bilemque tectis concipit praecordiis ;
tandem latentis vim furoris evomit : 395

" pro luppiter! quid est quod ex hoc audio?
stat inter aras et deorum imagines
et, quod fateri cogor, in medio foro
tacente memet, ac perorat perditus,
quidquid sacrorum est ore foedans inpio. 400

o fas priorum ! moris o prisci status !
inventa regum pro salute publica
Pompiliorum nostra carpunt saecula.
quis hos sophistas error invexit novus,
qui non colendos esse divos disputent ? 405

nunc dogma nobis Christianum nascitur
post evolutos mille demum consules
ab urbe Roma, ne retexam Nestoras.
quidquid novellum surgit, olim non fuit.
vis summa rerum nosse ? Pyrrham consule, 410

ubi iste vester tunc erat summus Deus,
divum favore cum puer Mavortius
fundaret arcem septicoUem Romulus ?
quod Roma pollet auspicato condita,
lovi Statori debet et dis ceteris. 415

hoc sanctum ab aevo est, hoc ab atavis tradi-
tum:

" Numa Pompilius. See note on Contra 8ymm, II, 47. ^

* I.e. to the Homeric heroes.

« In the Greek story (c/. Ovid, Metamorphoses, I, 260 flF.)
she and her husband Deucalion were the sole survivors of
the great flood sent by Zeus. Being divinely instructed to
throw " the bones of their great mother " behind them,
they took this to mean stones, the bones of Mother Earth,

256

CROWNS OF MARTYRDOM, X

While the martyr was discoursing, Asclepiades
had long been privily nursing wrath within him, for
he was fuming and his ire was deep while he kept this
long silence and displeasure was rising secretly in his
heart. At last he discharged the violence of the
rage he had been cloaking: " Jupiter! What is it
that I hear from this fellow? He stands amid the
altars and statues of the gods in the middle of the
court while, as I must needs confess, I keep silence,
and delivers a harangue like the wretch he is, be-
fouling all that is sacred with his impious mouth.
Alas for what was held right in our forefathers'
times, the established usages of olden days ! Our
generation reviles the institutions devised by kings
like Numa« for the welfare of the state. What
modern error has brought in these sophists to argue
that we must not worship the gods ? It is only now
that we have the Christian doctrine arising, after a
thousand years have rolled since the city of Rome
began, not to go back to Nestor ^ and his times .
Whatever the novelty is that now springs up, it did
not exist in former days. If you would know the
ultimate source of things, ask Pyrrha.'' Where was
this supreme God of yours when under divine favour
Mars' boy Romulus was establishing the stronghold
of the seven hills ? Rome owes her auspicious
foundation and her power to Jupiter the Stayer **
and the other gods. This has been ordained since
time began, this is the tradition of our forefathers,

and the stones they threw turned into men and women, thus
restarting the human race.

'' Tradition said that Romulus vowed a temple to Jupiter
with this title for staying the flight of the Romans before the
Sabines (Livy, I, 12).

257
VOL. II. K

PRUDENTIUS

placanda nobis pro triumphis principis
delubra, faustus ut secundet gloriam
procinctus, utque subiugatis hostibus
ductor quietum frenet orbem legibus. 420

accingere ergo, quisquis es, nequissime,
pro principali rite nobiscum deos
orare vita vel, quod hostem publicum
pati necesse est, solve poenam sanguine,
sprevisse templa respuisse est principem." 425

tunc ille : " numquam pro salute et maximis
fortissimisque principis cohortibus
aliter precabor quam fidele ut militent
Christique lymphis ut renascantur Patri,
capiant et ipsum caelitus Paraclitum, 430

ut idolorum respuant caliginem,
cernant ut illud lumen aeternae spei
non suculentis influens obtutibus
nee corporales per fenestras emicans,
puris sed intus quod relucet mentibus. 435

pupilla carnis crassa crassum perspicit,
et res caduca quod resolvendum est videt :
liquidis videndis aptus est animae liquor ;
natura fervens sola ferventissimae
divinitatis vim coruscantem capit. 440

hoc opto lumen imperator noverit
tuus meusque, si velit fieri meus ;
nam si resistit Christiano nomini,
meus ille talis imperator non erit :
scelus iubenti, crede, numquam serviam." 445

" statis, ministri? " clamitans iudex ait,
" statis manusque continetis vindices ?
non rupta sulcis dissecatis viscera,

258

CROWNS OF MARTYRDOM, X

that we must make propitiation at the shrines to
secure triumphs for the emperor, so that his battle-
array may be blessed and prosper his glory, and that
when his enemies are subdued he may govern with
his laws a peaceful world of which he is the head.
Make ready then, villain, whoever you are, to pray
to the gods in due form along with us for the em-
peror's life ; or else pay the penalty with your blood,
as must needs be done to an enemy of the state. To
reject the temples is to cast off the emperor."

Then said Romanus : " Never shall I pray for the
emperor's well-being or for his great and brave
regiments but that they may be faithful soldiers and
in the water of Christ be born again for the Father
and receive from heaven the Comforter himself, that
they may cast off the darkness of idolatry and see the
light of eternal hope which does not flow into the
humours of the eyes gleaming through the windows
of the body, but shines in pure hearts within. The
fleshly pupil, being gross, perceives that which is
gross ; being mortal, it sees that which must pass
away ; it is the spiritual nature of the soul that
is fitted to see spiritual things, it is only the glowing
substance that takes in the flashing energy of the
bright-glowing godhead. This light I desire that the
emperor may come to know, — your emperor and mine
also if he care to become mine ; for if he resists the
Christian name, such an emperor as that will never
be mine ; I assure you I shall never obey one who
commands a sin."

"Do you stand still, officers?" cries the judge
with a loud voice ; "do you stand still and hold
back your avenging hands ? Do you not rive his
flesh and slash it in pieces, and tear out the life en-

259

PRUDENTIUS

animam nee intus abditam rimamini,

erumpit unde vox profana in prineipem? " 450

seindunt utrumque milites taeterrimi
mucrone hiulco pensilis latus viri,
sulcant per artus longa tractim vulnera,
obliqua rectis, recta transversis secant,
et iam retectis pectus albet ossibus. 455

nitendo anhelant, diffluunt sudoribus,
cum sit quietus heros in quem saeviunt.
haec inter addit sponte Romanus loqui :
" si quaeris, o praefecte, verum noscere,
hoc omne, quidquid lancinamur, non dolet. 460

dolet quod error pectori insedit tuo,
populos quod istos perditos ^ tecum trahis.
currunt frequentes undique ad spectaculum,
gentile vulgus, heu, gemenda corpora,
crudumque nostrae sortis exemplum tremunt.465

audite cuncti : clamo longe ac praedico,
emitto vocem de catasta celsior :
Christus paternae gloriae splendor, Deus,
rerum creator, noster idem particeps
spondet salutem perpetem credentibus, 470

animae salutem, sola quae non occidit
sed iuge durans dispares casus subit ;
aut luce fulget aut tenebris mergitur ;
Christum secuta Patris intrat gloriam,
disiuncta Christo mancipatur Tartaro. 475

curanda mercis qualitas, quaenam mihi
contingat olim perpetis substantiae ;
nam membra parvi pendo quo pacto cadant,
casura certe lege naturae suae,
instat ruina ; quod resolvendum est, ruat. 480

nee distat, ignis et fidiculae saeviant,

1 perditus BN, perditum V.
260

CROWNS OF MARTYRDOM, X

sconced within, from which breaks forth this impious
speech against the emperor? " The foul soldiers
cut both his sides with gashing sword as he hangs,
ploughing wounds in long lines over his body and
making criss-cross cuts, till his breast shows white
where the bones are laid bare. They are panting
with their efforts and running with sweat, while the
martyr on whom they vent their cruelty is calm. And
amid it all Romanus even speaks of his owti motion,
saying, " If you seek, sir, to learn the truth, all this
mangling that is done to me is painless. What
pains me is the superstition seated in your breast,
and that you are dragging these lost multitudes with
you. They come running in crowds from every
point to see the sight, a pagan throng of people
who move me to grief and woe, and tremble at the
bloody warning of what befalls me. Hear ye all !
I cry afar and proclaim. I send forth my voice from
the rack which raises me above you. Christ the
brightness of the Father's glory, who is God, creator
of the world and partaker with us also, promises
eternal salvation to those who believe, the salvation
of the soul, which alone does not perish but endures
for ever and undergoes fortunes that differ : it either
shines with light or is sunk in darkness ; if it has
followed Christ, it enters into the Father's glory,
but if it has separated itself from Christ it is delivered
up to hell. I must be concerned about the kind of
reward that will one day fall to me, — the reward
that belongs to my eternal being, for I care little
how the body dies, since it is to die at any rate
by the law of its own nature ; destruction dogs
it; let what must be dissolved be destroyed. It
matters not whether it is fire and cords that vent

261

PRUDENTIUS

an corpus aegrum languor asper torqueat,
cum saepe morbos maior armet saevitas.^
non ungularum tanta vis latus fodit
mucrone quanto dira pulsat pleurisis, 485

nee sic inusta lamminis ardet cutis,
ut febris atro felle venas exedit
vel summa pellis ignis obductus coquit
papulasque fervor aestuosus excitat :
credas cremari stridulis cauteribus. 490

miserum putatis, quod retortis pendeo
extentus ulnis, quod revelluntur pedes,
conpago nervis quod sonat crepantibus :
sic eiulantes ossa clamant dividi,
nodosa torquet quos podagra et artrisis. 495

horretis omnes hasce carnificum manus.
num mitiores sunt manus medentium,
laniena quando saevit Hippocratica ?
vivum secatur viscus et recens cruor
scalpella tinguit dum putredo abraditur. 500

putate ferrum triste chirurgos meis
inferre costis, quod secat salubriter.
non est amarum quo reformatur salus :
videntur isti carpere artus tabidos,
sed dant medellam rebus intus vividis. 505

quis nescit autem quanta corruptela sit
contaminatae carnis ac solubilis ?
sordet, tumescit, liquitur, foetet, dolet,
inflatur ira, solvitur libidine,
plerumque felle tincta livores trahit. 510

^ Bergman'' s MSS, have saevitia, which he keeps, but it is
most unlikely that Prudeniius ended an iambic trimeter in this
way.

362

CROWNS OF MARTYRDOM, X

their fury, or a cruel weakness that racks the sick
body, for many a time diseases are armed with a
worse fury. The violence of the claws digging into
one's side is less than the piercing pain with which
the dire disease of the lungs assaults it. The skin
when it is branded with the metal plates does not
burn as hot as the fever that consumes the veins
with its black gall, or the fire that spreads over the
surface of the skin and roasts it, while the raging
inflammation raises pustules and it is like being
burned with hissing irons. You think it a wretched
fate that I am hanging here stretched out, with my
arms twisted behind me, that my feet are being
pulled away from me and my joints make noises as
the tendons crack ; but it is just the same when men
cry out in distress that their bones are being torn
asunder because knotty gout or arthritis tortures
them. You all shudder at this handiwork of the
executioners; but are doctors' hands gentler, when
Hippocrates' <* cruel butchery is going on ? The
living flesh is cut and fresh-drawn blood stains the
lancets when festering matter is being scraped
away. Fancy that the surgeons are putting the grim
knife to my ribs and it is cutting me for the good of
my health; that by which health is restored is not
vexatious. These men appear to be rending my
wasting limbs, but they give healing to the living
substance within. And who does not know how great
is the corruption of the impure mortal flesh ? It is
filthy, it swells up, it runs, it stinks, it hurts, it is
puffed up with anger, or unbridled in desire, often it is
stained with gall and takes on dark-coloured spots.

» The great Greek physician who lived in the 5th and 4th
centuries b.c.

263

PRUDENTIUS

aurum regestum nonne carni adquiritur ?
inlusa vestis, gemma, bombyx, purpura
in carnis usum mille quaeruntur dolis,
luxus vorandi carnis arvinam fovet,
carnis voluptas omne per nefas ruit. 515

medere, quaeso, carnifex, tantis malis,
concide, carpe fomitem peccaminum,
fac ut resecto debilis carnis situ
dolore ab omni mens supersit libera
nee gestet ultra quod tyrannus amputet. 520

nee terrearis turba circumstantium :
hoc perdo solum quod peribit omnibus,
regi, clienti, pauperique et diviti ;
sic vernularum, sic senatorum caro
tabescit imo cum sepulcro condita est. 525

iactura vilis mordet et damnum leve
si, quo carendum est, perdere extimescimus :
cur, quod necesse est, non voluntas occupat ?
natura cur non vertit in rem gloriae ?
legale damnum deputemus praemiis, 530

sed praemiorum forma quae sit fortibus
videamus, ilia nempe quae numquam perit.
caelo refusus subvolabit spiritus,
Dei parentis perfruetur lumine
regnante Christo stans in arce regia. 535

quandoque caelum ceu liber plicabitur,
cadet rotati solis in terram globus,
spheram ruina menstrualem destruet ;
Deus superstes solus et iusti simul

allusiol^^

" Cf. Isaiah xxxiv, 4, Revelation vi, 13-14. The
is to the ancient form of book, to which the term volumen
properly appMes, the long roll of papyrus on which the writ-
ing was in columns perpendicular to the length. The reader
unrolled it with one hand and rolled it up with the other as

264

CROWNS OF MARTYRDOM, X

Is not the gold that men pile up got for the flesh ?
Garments fancifully embroidered, jewels, silk, purple,
are sought after by a thousand artifices for the enjoy-
ment of the flesh, indulgence in eating fosters the
fatness of the flesh, and the pleasure of the flesh
runs through the whole gamut of wickedness. Apply
healing treatment to these great ills, I pray you,
executioner. Cut up and rend that which is the
prompter of sin. By cutting away the filthiness of
the weakly flesh, bring about the survival of the spirit,
free from all pain and wearing no longer anything for
the oppressor to lop off. And have no fear, ye that
stand round in your numbers. I only lose what all
will lose, lord and vassal, poor and rich alike. In the
same manner does the flesh of slaves and senators
waste away when it is laid deep in the grave. It is a
cheap sacrifice, a slight loss, which only galls us if we
fear to lose that which we must part with. Why
does not our will forestall necessity, and the order of
-nature turn into the substance of glory? Let us
account as a prize the loss which the law imposes.
But let us see the shape of the prize which comes to
the steadfast, one certainly which never perishes.
The spirit, being restored to heaven, will fly upwards
and enjoy the light of God the Father, standing in
the royal court where Christ is king. One day the
heavens will be rolled up like a book," the whirling
sun's globe will fall upon the earth, the sphere that
rules the months will be broken up in destruction,
and God alone together with the righteous will be

he went on, so that when it is " rolled up " he has finished
it. By the time of Prudentius the codex, the form of book
which we now call a " volume ", had come into fashion, and
in the case of Christian books was predominant.

265

PRUDENTIUS

cum sempiternis permanebunt angelis. 540

contemne praesens utile, o prudens homo,
quod terminandum, quod relinquendum est tibi ;
omitte corpus, rem sepulcri et funeris ;
tende ad futuram gloriam, perge ad Deum ;
agnosce qui sis, vince mundum et saeculum." 545

vixdum elocutus martyr banc peregerat
orationem, cum furens interserit
Asclepiades : " vertat ictum carnifex
in OS loquentis, inque maxillas manum
sulcosque acutos et fidiculas transferat. 550

verbositatis ipse rumpatur locus,
scaturrientes perdat ut loquacitas
sermonis auras perforatis follibus,
quibus sonandi nulla lex ponit modum ;
ipsa et loquentis verba torqueri volo." 555

inplet iubentis dicta lictor inpius ;
charaxat ambas ungulis scribentibus
genas, cruentis et secat faciem notis,
hirsuta barbis solvitur carptim cutis,
et mentum adusque vultus omnis scinditur. 560

martyr fluentem fatur inter sanguinem :
" grates tibi, o praefecte, magnas debeo,
quod multa pandens ora iam Christum loquor.
artabat ampli nominis praeconium
meatus unus, inpar ad laudes Dei. 565

rimas patentes invenit vox edita
multisque fusa rictibus reddit sonos
hinc inde plures, et profatur undique
Christi Patrisque sempiternam gloriam.
tot ecce laudant ora quot sunt vulnera." 570

tali repressus cognitor constantia
cessare poenam praecipit, tunc sic ait :
" per solis ignes iuro, qui nostros dies

266

CROWNS OF MARTYRDOM, X

left enduring, in company with the everlasting
angels. Scorn the advantage of this present life, O
wise man; it must come to an end, and you must
leave it behind. Let the body go, for it belongs
to burial in the grave. Set your course for the
glory that shall be, go on towards God. Recognise
what you are and overcome the world and the
present order."

Scarcely had the martyr come to the end of
this address when Asclepiades in a furious rage
broke in: " Let the executioner turn the stroke on
to his mouth and stop his speech, to his jaws transfer
hands and sharp cuts and cords. Shatter the seat of
his verbosity, puncture the bellows so that his loqua-
city may lose the gushing winds of words, since no
law puts a stop to their sounding. I will have the
very words tortured even as he speaks." The unholy
lictor fulfils the word of command. Both cheeks he
scores with lines drawn with the claws, tracing bleed-
ing cuts on the face ; the bristly bearded skin is torn
in pieces and the whole countenance cleft down to
the chin. The martyr speaks as his blood flows:
" Much thanks I owe you, sir, because now I open
many mouths to speak of Christ. The single passage
used to restrict the publishing of his mighty name ;
it was too little for the praises of God. But now the
voice I utter finds open fissures ; issuing by many a
wide-open mouth, it delivers more sounds on this
side and on that, all ways proclaiming the everlasting
glory of Christ and the Father. For every wound I
have, you see a mouth uttering praise." Checked
by such firmness of spirit, the judge orders that the
torture rest and then speaks thus : "I swear by the
fires of the sun which by the interchanges of its

267

268

PRUDENTIUS

reciprocatis administrat circulis,

cuius recursu lux et annus ducitur, 575

ignes parandos iam tibi tristis rogi,
qui fine digno corpus istud devorent,
quod perseverans tam resistit nequiter
sacris vetustis, nee dolorum spiculis
victum fatiscit, fitque poenis fortius. 580

quis hunc rigorem pectori iniecit stupor ?
mens obstinata est, corpus omne obcalluit,
tantus novelli dogmatis regnat furor :
hie nempe vester Christus haud olim fuit,
quern tu fateris ipse suffixum cruci." 585

" haec ilia crux est omnium nostrum salus,"
Romanus inquit: " hominis haec redemptio est.
scio incapacem te sacramenti, inpie,
non posse caecis sensibus mysterium
haurire nostrum : nil diurnum nox capit. 590

tamen in tenebris proferam claram facem.
sanus videbit, lippus oculos obteget.
' removete lumen,' dicet insanabilis ;
' iniuriosa est nil videnti claritas.'
audi, profane, quod gravatus oderis. 595

regem perennem rex perennis protulit
in se manentem nee minorem tempore,
quia tempus ilium non tenet ; nam fons retro
exordiorum est et dierum et temporum,
ex Patre Christus : hoc Pater, quod Filius. 600

hie se videndum praestitit mortalibus,
mortale corpus sumpsit inmortalitas,
ut, dum caducum portat aeternus Deus,
transire nostrum posset ad caelestia :

CROWNS OF MARTYRDOM, X

circles governs our days and by its returning draws
out the course of the light and the year, that the
fires of the grim pyre shall now be made ready for
you to devour your body in the death it deserves,
since with such wicked obstinacy it opposes the old
established rites and does not give way in defeat
under the sharp pricks of pain, but grows bolder
through its sufferings. What insensibility has put
this unbending spirit in your heart ? Your mind is
stubborn and your whole body hardened against feel-
ing ; so fanatical is the ruling spirit of this modern
doctrine — for certainly this Christ of yours lived
not long since, and you yourself admit that he was
nailed on a cross." "It is that cross which is the
salvation of us all," answers Romanus; " it is man's
redemption. I know that you, godless man, cannot
grasp the mystery ; because your understanding is
blind you cannot imbibe our mystic doctrine ; the
night is not receptive of anything that belongs to the
day. Yet in the darkness I shall hold out a bright
torch and he that is sound will see, while the purblind
will cover his eyes. ' Take the light away,' he who is
past healing will say ; ' the brightness is harmful
to one who cannot see.' Listen, heathen, to that
which you find objectionable and hateful. The king
everlasting put forth the king everlasting, who abides
in Him and is not younger in time, since time does
not bound Him ; for He is the ultimate source of all
beginnings and days and times, Christ born of the
Father; and the Father is what the Son is. The
Son manifested himself to be seen by mortal men,
immortality putting on a mortal body, so that
through the eternal God wearing a body subject to
death ours should be enabled to pass to the heavens ;

269

PRUDENTIUS

homo est peremptus et resurrexit Deus. 605

congressa mors est membra gestanti Deo ;
dum nostra temptat, cessit inmortalibus.
stultum putatis hoc, sophistae saeculi ;
sed stulta mundi summus elegit Pater,
ut stultus esset saeculi prudens Dei. 610

antiquitatem Romuli et Mavortiam
lupam renarras, primum et omen vulturum.
si res novellas respuis, nil tam recens :
vix mille fastis inplet hanc aetatulam
cursus dierum conditore ab augure. 615

sescenta possum regna pridem condita
proferre toto in orbe, si sit otium,
multo ante clara quam capellam Gnosiam
suxisse fertur luppiter, Martis pater,
sed ilia non sunt, haec et olim non erunt. 620

crux ista Christi, quam novellam dicitis,
nascente mundo factus ut primum est homo,
expressa signis, expedita est litteris :
adventus eius mille per miracula
praenuntiatus ore vatum consono. 625

reges, prophetae, iudicesque et principes
virtute, bellis, cultibus, sacris, stilo
non destiterunt pingere formam crucis.
crux praenotata, crux adumbrata est prius,

" Which according to the legend nursed the infant Romulus
and Remus when the basket in which they had been abandoned
on the Tiber was washed ashore.

* The augury of the twelve vultures which appeared to
Romulus, against the six which appeared to Remus, showing
the will of the gods that Romulus should be the king of the new
city.
270

CROWNS OF MARTYRDOM, X

the man was put to death and the God rose again.
Death contended with God while He wore the body,
but in attacking what belongs to us it retired before
that which is immortal. You think this foolishness,
you wise men of the world, but the supreme Father
chose the foolish things of the world so that he who
is foolish in respect of the world might be wise in
the knowledge of God. You repeat the tale of an-
cient days about Romulus and Mars' she-wolf* and
the first omen of the vultures; ^ but if you reject
events of modern times, there is nothing so recent as
these. With scarce a thousand years the course of
time fills up this short period from the augur who was
our founder. I could tell you, if I had time, of plenty
of kingdoms long ago established throughout the
world, that were famous long before Jupiter, the
father of Mars, was suckled, as they tell, by the
Gnosian she-goat." But they are gone, and one day
this present realm too will have gone. This cross of
Christ which you call modern, when at the world's
birth man was first created, was clearly shown by
signs ^ and set forth in writings, and his coming was
foretold through a thousand wonders by the mouth
of prophets all in harmony. Kings, prophets,
judges and rulers by their prowess and wars, their
rites and oflTerings and their pen, did not cease to
depict the form of the cross ; the cross was predicted,
the cross was prefigured, those olden times absorbed

* In Crete (c/. note on Contra Symm. II, 492) the Infant
Jupiter was fed by the she-goat Amaltheia (Callimachus,
Hymn I, 47-48). Another form of the story makes Amaltheia
a nymph who fed him with goat's milk (c/. Ovid, Fasti, V,
115 ff.).

** CJ. for instance, the interpretation of the number 318
in the preface to the Psychomachia.

271

PRUDENTIUS

crucem vetusta conbiberunt saecula. 630

tandem retectis vocibus propheticis
aetate nostra conprobata antiquitas
coram refulsit ore conspicabili,
ne fluctuaret Veritas dubia fide,
si non pateret teste visu comminus. 635

hinc nos et ipsum non perire credimus
corpus, sepulcro quod vorandum traditur,
quia Christus in se mortuum corpus cruci
secum excitatum vexit ad solium Patris,
viamque cunctis ad resurgendum dedit. 640

crux ilia nostra est, nos patibulum ascendimus,
nobis peremptus Christus et nobis Deus
Christus reversus, ipse qui moriens homo est,
natura duplex : moritur et mortem domat,
reditque in illud quod perire nesciat. 645

dixisse pauca sit satis de mysticis
nostrae salutis deque processu spei.
iam iam silebo : margaritas spargere
Christi vetamur inter inmundos sues,
lutulenta sanctum ne terant animalia. 650

sed quia profunda non licet luctarier
ratione tecum, consulamus proxima :
interrogetur ipsa naturalium
simplex sine arte sensuum sententia :
fuci inperitus fac ut adsit arbiter. 655

da septuennem circiter puerum aut minus,
qui sit favoris liber et non oderit
quemquam nee ullum mentis in vitium cadat.
periclitemur quid recens infantia
dicat sequendum, quid novus sapiat vigor," 660

hanc ille sancti martyris vocem libens
amplexus unum de caterva infantium
parvum nee olim lacte depulsum capi

272

CROWNS OF MARTYRDOM, X

the idea of the cross. At last the words of the
prophets were made plain and in our time antiquity
was justified, shining before our eyes from a visible
countenance, so that truth should not be uncertain
and its reliability in doubt through not being dis-
closed face to face, with the testimony of sight. The
reason why we believe that even the body, though it
is given up to be swallowed by the grave, does not
perish, is that Christ raised up the body which died
in Him on the cross and carried it with Him to the
Father's throne, opening a way for all to rise again.
That cross is ours, we mount the gibbet ; for m*
Christ was put to death and for us Christ returned as
God, He who in dying is man, a two-fold being;
He dies and conquers death, and He returns to that
which cannot die. Let these few words suffice
about the mysteries of our salvation and the advance-
ment of our hope. This moment I shall be silent;
we are forbidden to scatter Christ's pearls among
unclean swine, lest the miry beasts trample on that
which is holy. But since I may not contend with you
with deep reasoning, let us appeal to what lies at
hand; let us inquire of the verdict of the natural
understanding, which is straight-forward and artless ;
let us have one to judge between us who knows no
guile. Give me a boy of about seven years, or less,
who will be free from favour or disfavour towards
either, and not subject to any vitiated judgment.
Let us see by experiment what young childhood
says we should follow, what is the thought of the
strong young mind."

Asclepiades, readily adopting the holy martyr's
proposal, ordered a little one not long weaned to
be picked from the band of children and then

273

PRUDENTIUS

captumque adesse praecipit. " quid vis roga,"
inquit, " sequamur quod probarit pusio." 665

Romanus ardens experiri innoxiam
lactantis oris indolem " filiole," ait,
" die, quid videtur esse verum et congruens,
unumne Christum colere et in Christo Patrem,
an conprecari mille formarum deos ? " 670

adrisit infans nee moratus rettulit :
" est quidquid illud, quod ferunt homines Deum,
unum esse oportet et quod uni est unieum.
cum Christus hoe sit, Christus est verus Deus.
genera deorum multa nee pueri putant." 675

stupuit tyrannus sub pudore fluetuans ;
nee vim deeebat innocenti aetatulae
Inferre leges, nee loquenti talia
furor sinebat efferatus pareere.
" quis auctor," inquit, " vocis est huius tibi? "

respondit ille : " mater, et matri Deus. 681
ilia ex parente Spiritu docta inhibit
quo me inter ipsa paseeret eunabula ;
ego, ut gemellis uberum de fontibus
lac parvus hausi, Christum et hausi credere."

" ergo ipsa mater adsit," exelamat, " eedo,"
Asclepiades ; '* disciplinae et exitum 687

tristem suae magistra spectet inpia,
male eruditi torqueatur funere
infantis orba, quemque corrupit fleat. 690

absit ministros vilis ut muliereula
nostros fatiget : quantulus autem dolor
vexabit artus mortis auxilio brevis !
oculi parentis punientur aerius
quam si cruentae membra earpant ungulae."695

vix haec profatus pusionem praecipit

» Cf. Hamart., 37-39.

274

CROWNS OF MARTYRDOM, X

brought forward. " Ask him anything you please,"
he said ; " Let us conform to what the boy approves."
Romanus, desiring strongly to make trial of the inno-
cent suckling's native thought, said to him: "My
little son, tell me, which do you think reasonable and
fitting, — to worship the one Christ and in Christ the
Father, or to pray to gods in a thousand shapes ? "
The babe smiled and without hesitation answered :
" Whatever it is that men call God must be one with
the one only which belongs to the one.<* Since this is
what Christ is, Christ is the true God ; even children
do not suppose there are many sorts of gods." The
oppressor was confounded and wavering between two
courses in his shame ; it was not fitting that the
law should lay violent hands on such innocent and
tender years, but his wild rage would not let him
spare one who spoke such words. " Who taught
you," he asked, "to speak like this?" And the
boy answered : " My mother, and God taught her.
Instructed by the Spirit she drew from the Father
that wherewith to feed me in my very infancy, and I
in drinking as a babe the milk from the twin founts
of her breasts drank in also the belief in Christ."
" Then let the mother too come forward. Fetch
her," cries Asclepiades. " Let the unnatural teacher
look on at the melancholy outcome of her training.
Let her be tortured by seeing the death of the ill-
taught child she loses, and weep for the boy she has
corrupted. Our officers must not spend their strength
on a mere trumpery woman; and the pain that
distresses his body will be but little, for death will
shorten it, but the mother's eyes will suffer a sharper
penalty than if the bloody claws plucked at her
frame." No sooner said than he gave the word to

275

PRUDENTIUS

sublime tollant et manu pulsent nates,
mox et remota veste virgis verberent
tenerumque duris ictibus tergum secent,
plus unde lactis quam cruoris defluat. 700

quae cautis illud perpeti spectaculum,
quis ferre possit aeris aut ferri rigor ?
inpacta quotiens corpus attigerat salix,
tenui rubebant sanguine uda vimina,
quern plaga flerat roscidis livoribus. 705

ferunt minaces verberantium genas
inlacrimasse sponte dimanantibus
guttis per ora barbarum frementia,
scribas et ipsos et coronam plebium
proceresque siccis non stetisse visibus. 710

at sola mater hisce lamentis caret,
soli sereno frons renidet gaudio ;
stat in piorum corde pietas fortior
amore Christi contumax doloribus
firmatque sensum mollis indulgentiae. 715

sitire sese parvus exclamaverat :
animae aestuantis ardor in cruciatibus
hoc exigebat, lymphae ut haustum posceret :
quern torva mater eminus triste intuens
vultu et severis vocibus sic increpat : 720

" puto inbecillo, nate, turbaris metu
et te doloris horror adflictum domat.
non hanc meorum viscerum stirpem fore
Deo spopondi, non in hanc spem gloriae
te procreavi, cedere ut leto scias. 725

aquam bibendam postulas, cum sit tibi
fons ille vivus praesto, qui semper fluit
et cuncta solus inrigat viventia,
intus forisque spiritum et corpus simul,
aeternitatem largiens potantibus. 730

276

CROWNS OF MARTYRDOM, X

lift the boy high up and slap his buttocks with their
hands, then to take off his clothes and beat him with
the switch, cutting his tender back with cruel strokes
which were to draw from it more milk than blood.
What rock could endure the sight, what unyielding
brass or iron bear it ? At every stroke of the willow
on his body the twigs were damp and red with
the thin blood, which the stripe drew in showers
from the dripping weals. They tell that the menacing
cheeks of the men who were lashing him were wet
with tears, for the drops flowed unbidden over their
lips amid their savage growling, and there were no
dry eyes even among the recorders and the ring of
people and the chief men standing there. Only the
mother showed none of this sorrowing, her brow
alone was bright and clear with joy, for in the heart
of the pious piety is the stronger force and from the
love of Christ stands firm and unyielding in the face
of pain, fortifying the emotion of tender fondness.
The child cried out that he was thirsty, for the heat
of his burning breath as the tortures went on com-
pelled him to call for a draught of water ; but his
stern mother, looking at him severely from her place
apart, chid him with austere words: " I suppose, my
son, you are upset by a weak fear and the dread of
the pain casts you down and overcomes you. This is
not what I promised God the child of my body would
be, this is not the hope of glory for which I bore
you, that you should be able to retreat before death !
You ask for water to drink, though you have near by
the living spring which ever flows and alone waters
all that has life, within and without, spirit and body
both, bestowing immortality on those who drink.

277

PRUDENTIUS

venies ad illud mox fluentum, si modo
animo ac medullis solus ardor aestuet
videre Christum, quod semel potum adfatim
sic sedat omnem pectoris flagrantiam
vita ut beata iam sitire nesciat. 735

hie, hie bibendus, nate, nunc tibi est calix,
mille in Bethleem quern biberunt parvuli :
oblita lactis et papillarum inmemor
aetas amaris, mox deinde dulcibus
refecta poclis mella sumpsit sanguinis. 740

exemplum ad istud nitere, o fortis puer,
generosa prolis, matris et potentia.
omnes capaces esse virtutum Pater
mandavit annos, neminem excepit diem,
ipsis triumphos adnuens vagitibus. 745

scis, saepe dixi, cum docenti adluderes
et garrulorum signa verborum dares,
Isaac fuisse parvulum patri unicum,
qui, cum inmolandus aram et ensem cerneret,
ultro sacranti colla praebuerit seni. 750

narravi et illud nobile ac memorabile
certamen, una matre quod septem editi
gessere pueri, sed tamen factis viri,
hortante eadem matre in ancipiti exitu
poenae et coronae sanguini ut ne parcerent. 755

videbat ipsos apparatus funerum
praesens suorum nee movebatur parens
laetata quotiens aut olivo stridula
sartago frixum torruisset puberem
dira aut eremasset lamminarum inpressio. 760

comam cutemque vertieis revulserat
a fronte tortor, nuda testa ut tegmine
cervieem adusque dehonestaret caput ;

278

» II Maccabees vii. Cf. Perist. v, 523 S.

CROWNS OF MARTYRDOM, X

You will soon reach that stream if only in your heart
and inmost being your one eager, ardent longing is to
see Christ, and one draught of it is ample to allay all
the burning of the breast so that the blessed life can
no longer thirst. This, this, my son, is the cup you
now must drink. A thousand little ones in Beth-
lehem drank of it; forgetting their milk, with no
thought of the breast, their life was restored by
bitter cups that turned to sweet, partaking of blood
that was changed into honey. Strive after this
example, my brave boy, my noble child, your
mother's greatness. The Father has ordained that
all ages should be capable of courageous deeds, no
time of life excepted, for He grants triumphs even to
infancy. You know, for I have often told you, when
you used to turn my lessons into play and prattle
sounds that stood for words, that Isaac was a little
boy, his father's only child, and how, when he was
to be sacrificed and saw the altar and the sword, of his
own will he stretched out his neck to the old man
who was making the offering. I have told you too of
that famous and notable contest carried on by the
seven sons of one mother " — lads they were, but
grown men in their deeds, — when, though they faced
a desperate issue, this same mother urged them not
to spare the blood that was shed in suffering to win
the crown. Their mother saw unmoved before her
eyes the very instruments ready for the death of her
sons, and was glad when the pan with its hissing oil
fried and scorched one of her lads, or the dreadful
pressing on of the metal plates burned them. The
torturer tore away the hair and skin of the head from
the brow backwards, so that the bare skull uncovered
down to the neck should dishonour it, and she cried :

279

PRUDENTIUS

clamabat ilia : ' patere ; gemmis vestiet
apicem hunc corona regio ex diademate.' 765

linguam tyrannus amputari iusserat
uni ex ephebis ; mater aiebat : ' satis
iam parta nobis gloria est ; pars optima
Deo inmolatur ecce nostri corporis ;
digna est fidelis lingua quae sit hostia. 770

interpres animi, enuntiatrix sensuum,
cordis ministra, praeco operti pectoris,
prima offeratur in sacramentum necis
et sit redemptrix prima membrorum omnium ;
ducem dicatam mox sequentur cetera.' 775

his Maccabeos incitans stimulis parens
hostem subegit subiugatum septies,
quot feta natis, tot triumphis inclyta ;
me partus unus ut feracem gloriae,
mea vita, praestet, in tua est situm manu. 780

per huius alvi fida conceptacula,
per hospitalem mense bis quino larem,
si dulce nostri pectoris nectar tibi,
si molle gremium, grata si crepundia,
persiste et horum munerum auctorem adsere.

quanam arte nobis vivere intus coeperis, 786
nihilumque et illud, unde corpus, nescio ;
novit animator solus et factor tui.
inpendere ipsi, cuius ortus munere es ;
bene in datorem quod dedit refuderis." 790

talia canente matre iam laetus puer
virgas strepentes et dolorem verberum
ridebat. hie turn cognitor pronuntiat :
" claudatur infans carcere et tanti mali
Romanus auctor torqueatur acrius." 795

280

CROWNS OF MARTYRDOM, X

' Bear it, for a crown will clothe this head in jewels
with a king's diadem.' The oppressor commanded
the tongue of one of the young lads to be cut
out, and his mother said : ' Now we have won
glory enough, for lo, the best part of our body is
being sacrificed to God. The faithful tongue is
worthy to be an offering. The mind's spokesman,
which declares our sentiments, the heart's servant,
which proclaims the silent thoughts of our breast,
let it be offered first for the celebration of the
mystery of death, and be the first to redeem all the
members, and then the rest will follow their dedi-
cated leader.' With these incentives their mother
urged on the Maccabean brothers and seven times
overcame and subdued the foe, winning the fame of
as many victories as she had borne sons. That one
birth shall make me fruitful in glory it lies in your
hands, my life, to secure. By this faithful womb
which conceived you, the home where for ten
months you sojourned, if the nectar of my breast was
sweet to you, if you lay softly in my bosom and your
infancy was happy, be steadfast and maintain the
cause of Him who is the author of these blessings.
How your life began within me, that nothingness
from which your body grew, I know not; only He
who quickened you, He who is your creator, knows.
Devote yourself to Him by whose gift you were born.
You will do well if you restore to the giver that which
He gave."

Cheered now by this recital of his mother's, the
boy was laughing at the sounding switch and the
pain of the blows ; whereupon the inquisitor pro-
nounces judgment: " Let the child be shut up in
prison, and Romanus, who is responsible for all this

281

PRUDENTIUS

ilium recentes per cicatricum vias
denuo exarabant, quaque acutum traxerant
paulo ante ferrum, mox recrudescentibus
plagis apertas persequebantur notas,
q'uos iam superbus victor ignavos vocat. 800

" o non virile robur, o molles manus !
unam labantis dissipare tarn diu
vos non potesse fabricam corpusculi !
vix iam cohaeret, nee tamen penitus cadit.
vincens lacertos dexterarum inertium. 805

citius cadaver dentibus carpunt canes,
longeque morsus vulturum efficacior
ad devorandas carnis ofFas mortuae.
languetis inbelli fame ac fatiscitis,
gula est ferina, sed socors edacitas." 810

exarsit istis turbida ira iudicis
seque in supremam concitat sententiam ;
" si te morarum paenitet, finem citum
subeas licebit : ignibus vorabere
damnatus et favilla iam tenuis fies." 815

abiens at ille, cum foro abriperent virum
truces ministri, pone respectans ait :
" appello ab ista, perfide, ad Christum meum
crudelitate, non metu mortis tremens,
sed ut probetur esse nil quod iudicas." 820

" quid difFerOj" inquit ille, " utrosque perdere,
puerum ac magistrum, conplices sectae inpiae ?
gladius recidat vile vix hominis caput
infantis, istum flamma vindex concremet,
sit his sub uno fine dispar exitus." 825

perventum ad ipsum caedis inplendae locum,
natum gerebat mater amplexu et sinu,

282

CROWNS OF MARTYRDOM, X

mischief, be put to sharper torture." Along the
paths of the cuts but lately made they began to
plough afresh ; where a little while before they had
drawn the sharp steel, they were following its open
tracks and making the wounds bleed again ; but now
in the pride of victory he calls them sluggards.
"What want of manly strength! What delicate
hands ! To think that in this long time you have
failed to demolish the fabric of one poor perishing
body ! Scarcely any longer does it hold together, yet
it does not fall utterly, for it defeats the powers of
your feckless hands. Dogs are quicker to tear a
corpse with their teeth, and the bites of vultures far
more potent for devouring bits of carrion. You are
weary and faint, your hunger lacks spirit ; you have a
wild beast's voracity but your appetite is sluggish! "
At these words the judge's angry passion blazed up
and rushed precipitately to final sentence : "If you
are not pleased with the delays, you may suffer a
speedy end. You are condemned to be devoured
by fire and will soon be reduced to fine ashes." But
Romanus, as the grim officers were hurrying him
from the court, looked back as he went and said:
" I appeal from your cruelty, infidel, to my own
Christ, not that I tremble with the fear of death,
but that your judgment may be proved to be
nothing." " Why not at once destroy them both,"
said the judge, " the boy and his teacher, since they
are confederates in their impious doctrine ? Let the
sword cut off the trumpery head of the child, scarce
man, and avenging fire consume this other ; let them
have different ends but die together."

They reached the place where sentence of death
was to be executed, the mother carrying her son in

283

PRUDENTIUS

ut primitivum crederes fetum geri

Deo ofFerendum sancti Abelis ferculo,

lectum ex ovili, puriorem ceteris. 830

puerum poposcit carnifex, mater dedit,
nee inmorata est fletibus, tantum osculum
inpressit unum : " vale," ait, " dulcissime,
et cum beatus regna Christi intraveris,
memento matris, iam patrone ex filio." 835

dixit : deinde dum ferit cerviculam
percussor ense, docta mulier psallere
hymnum canebat carminis Davitici :
' pretiosa sancti mors sub aspectu Dei,
tuus ille servus, prolis ancillae tuae.' 840

talia retexens explicabat pallium
manusque tendebat sub ictu et sanguine,
venarum ut undam profluam manantium
et palpitantis oris exciperet globum :
excepit, et caro adplicavit pectori. 845

at parte campi ex altera inmanem pyram
texebat ustor fumidus pinu arida,
sarmenta mixtim subdita et faeni struem
spargens liquato rore ferventis picis,
quo flamma pastu cresceret ferocius. 850

et iam retortis bracchiis furca eminus
Romanus actus ingerebatur rogo :
" scio," inquit ille, " non futurum ut concremer,
nee passionis hoc genus datum est mihi,
et restat ingens quod fiat miraculum." 855

haec eius orsa sequitur inmensus fragor
nubis ruentis, nimbus undatim nigro

" Cf. Psalm cxv, 6-7 in the Vulgate, cxvi, 15-16 in the
EngUsh A.V.

284

CROWNS OF MARTYRDOM, X

her arms on her bosom, like the firstling carried in
holy Abel's basket to be offered to God, one chosen
out of the fold and purer than the rest. The execu-
tioner called for the boy and his mother gave him
up. Wasting no time on tears, she pressed but one
kiss on him, saying: " Farewell, my sweetest, and
when in blessedness you enter Christ's kingdom,
remember your mother, changing from son to
patron." So she spoke, and while the headsman
struck the little neck with the sword the woman (for
she was trained in music) sang a hymn, a song of
David: " Precious is the death of a holy one in the
sight of God ; he is thy servant, the son of thine
handmaid." " While repeating the words, she
spread out her robe and stretched forth her hands
beneath the stroke and the blood to catch the stream
that ran from the flowing veins, and the round head
as the mouth breathed its last ; and catching it she
pressed it to her fond breast. On the other side of
the ground the smoke-grimed officer in charge of
burning was building up a monstrous pyre with dry
pinewood, sprinkling with a stream of hot molten pitch
the fagots that he laid underneath among the logs,
and the dried grass that was piled up, so as to feed the
flame and make it spread more fiercely. And now
Romanus, his arms twisted away behind him with the
fork,^ had been brought up, and as he was being set
on the pyre he said: " I know that I shall not be
burned. This kind of passion is not appointed for
me, and there is yet a great miracle to be performed."
On these words of his there followed the tremendous
crash of a cloud-burst, and the rain-storm falling in

' A V-shaped instrument of wood which was placed on a
culprit's shoulders and to which his arms were tied behind.

285

PRUDENTIUS

praeceps aquarum flumine ignes obruit.

alunt olivo semiconbustas faces,

sed vincit imber iam madentem fomitem. 860

trepidare taeter carnifex rebus novis
turbatus, et qua posset arte insistere,
versare torres cum favillis umidis,
prunas maniplis confovere stuppeis
et semen ignis inter undas quaerere. 865

quod cum tumenti nuntiatum iudici,
commovit ^ iram fellis inplacabilis :
" quousque tandem summus hie nobis magus
inludet," inquit, " Thessalorum carmine
poenam peritus vertere in ludibrium ? 870

fortasse cervix, si secandam iussero
flecti sub ensem, non patebit vulneri :
vel amputatum plaga collum dividens
rursus coibit ac reglutinabitur,
umerisque vertex eminebit additus. 875

temptemus igitur ante partem quampiam
truncare ferro corporis superstitis,
ne morte simpla criminosus multiplex
cadat vel una perfidus caede oppetat :
quot membra gestat, tot modis pereat volo. 880

libet experiri, Lerna sicut traditur,
utrum renatis pullulascat artubus,
ac se inminuti corporis damnis novum
instauret : ipse praesto erit tunc Hercules
hydrina suetus ustuire vulnera. 885

iam nunc secandi doctus adsit artifex,
qui cuncta norit viscerum confinia

^ Some MSB., including B, have movisset.

' Thessaly had a reputation for witchcraft.

286

CROWNS OF MARTYRDOM, X

a headlong stream overpowered the fires with a black
river of water. They fed the dying brands with oil,
but the rain had already soaked the kindling-wood
and prevailed over it. The hideous executioner,
agitated and upset by this new situation, persevered
with all the devices he could, stirring the brands and
the wet embers, nursing the live billets with handfuls
of tow, searching for a spark of fire amid the water.
When this was reported to the angry judge it raised
his bitter, implacable wrath. " How long," he
asked, " is this great sorcerer to make game of us
through his skill in turning punishment to mockery
with a Thessalian ** spell ? Perhaps his neck, if I
order that it bend to receive the sword-stroke, will
prove impervious to the blow, or the wound that
cuts it in two will heal and join again, and his head
be set on his shoulders and stand erect. Let us first
try, therefore, cutting off some part of his body with
the steel and leaving the rest alive, so that this man
of many crimes may not fall by one single death,
this traitor perish by one act of bloodshed. I will
have him die as many deaths as he has members.
I should like to try whether, as in the tale of Lerna,^
he sprouts out parts that grow again, renewing him-
self by the losses that impair his body. In that
case a very Hercules will be here who is accustomed
to burning a hydra's wounds. This moment let a
skilled master of the knife attend, one who knows
how to take apart all the contiguities of the flesh,

* One of the " labours " of Hercules was to kill the hydra
or water-snake which haunted the swamps of Lema, near
Argos. It had many heads, and for every one that Hercules
cut off another (or in some accounts two more) grew, till his
companion lolaoa hit on the plan of burning the stump with
a fire-brand.

287

PRUDENTIUS

vel nexa nervis disparate vincula.

date hunc, revulsis qui medetur ossibus

aut fracta nodis sarciens conpaginat. 890

linguam priorem detrahat radicitus,
quae corpore omni sola vivit nequior ;
ilia et procaci pessima in nostros deos
invecta motu fas profanavit vetus,
audax et ipsi non pepereit principi." 895

Aristo quidam medicus accitus venit,
proferre linguam praecipit : profert statim
martyr retectam, pandit ima et faucium ;
ille et palatum tractat et digito exitum
vocis pererrans vulneri explorat locum. 900

linguam deinde longe ab ore protrahens
scalpellum in usque guttur insertans agit.
illo secante fila sensim singula
numquam momordit martyr aut os dentibus
conpressit artis nee cruorem sorbuit. 905

inmotus et patente rictu constitit
dum sanguis extra defluit scaturriens ;
perfusa pulcher menta russo stemmate
fert et cruenti pectoris spectat decus
fruiturque et ostro vestis ut iam regiae. 910

praefectus ergo ratus elinguem virum
cogi ad sacrandum posse, cum verbis carens
nil in deorum blateraret dedecus,
iubet reduci iam tacentem ac debilem
multo loquentis turbine olim territus. 915

reponit aras ad tribunal denuo
et tus et ignem vividum in carbonibus
taurina et exta vel suilla abdomina :
ingressus ille, ut hos paratus perspicit,
insufflat, ipsos ceu videret daemonas. 920

288

A way of exorcising evil spirits.

CROWNS OF MARTYRDOM, X

all the fast attachments of the tendons. Produce the
man who heals dislocated bones or ties them together
and mends them when they are broken. First let
him remove the tongue by its roots, for it is the very
wickedest organ in the whole body ; with its im-
pudent wagging it has both violated our long-
established divine law by a most foul attack upon our
gods, and been so presumptuous as not even to spare
the emperor." One Aristo, a doctor, is sent for and
comes. He bids Romanus put out his tongue, and at
once the martyr puts it out from cover, exposing his
throat to its depths ; and the doctor feels the palate,
exploring the voice's outlet vtith his finger and seek-
ing for the place to make the wound, then drawing
the tongue far out from the mouth he puts his lancet
inside, right down to the gullet. While he was
gradually cutting the filaments one by one, the
martyr never bit nor let his teeth meet to close his
mouth, nor swallowed blood. Firm and unmoved
he stood with jaws wide open while* the blood ran
gushing out, a noble figure with his chin overspread
with the red emblem of glory, looking at the honour-
able stain of blood on his breast and finding satis-
faction in the thought that the scarlet on his garment
has made it kingly. The prefect then, thinking that
a tongueless man could be forced to offer sacrifice,
since for lack of speech he could not prate against the
honour of the gods, ordered him to be brought back,
silent now and disabled, whereas before his great
blast of speech had scared him. He set up the altar
again by his judgment-seat, with incense, and fire
glowing on the coals, bull's entrails and swine's
paunch, but Romanus on coming in and seeing these
preparations, blew on them * as if he were seeing very

289

VOL. II. L

PRUDENTIUS

inridet hoc Asclepiades laetior,
addit deinde : " numquid inclementius,
sicut solebas, es paratus dicere ?
efFare quidvis ac perora et dissere.
permitto vocem libere ut exerceas." 925

Romanus alto corde suspirans diu
gemitu querellam traxit et sic orsus est :
" Christum loquenti lingua numquam defuit,
nee verba quaeras quo regantur organo,
cum praedicatur ipse verborum dator. 930

qui fecit ut vis vocis expressa intimo
pulmone et oris torta sub testudine
nunc ex palato det repercussos sonos,
nunc temperetur dentium de pectine,
sitque his agendis lingua plectrum mobile, 935

si mandet idem faucium sic fistulas
spirare flatu concinentes consono
ut verba in ipsis explicent meatibus,
vel exitu oris cymbalis profarier
nunc pressa parce labra, nunc hiantia, 940

dubitasne verti posse naturae statum,
cui facta forma est, qualis esset primitus ?
hanc nempe factor vertere, ut libet, potest
positasque leges texere ac retexere,
linguam loquella ne ministram postulet. 945

vis scire nostri numinis potentiam ?
fluctus liquentis aequoris pressit pede :
natura fluxa ac tenuis in solidum coit,
quam dispar illis legibus quis condita est !
solet natatus ferre, fert vestigia. 950

habet usitatum munus hoc divinitas
quae vera nobis colitur in Christo et Patre,
mutis loquellam, percitum claudis gradum,

" The instriuuent used for striking the strings of the lyre.

290

CROWNS OF MARTYRDOM, X

devils. Asclepiades, his spirits raised, laughed in
scorn at this, and then said: " Are you ready with
your rough speech, as you used to be ? Speak out
as you please, hold forth at length, discourse. I
give you leave to use your voice unhindered."
Romanus, heaving a long, deep sigh, a long-drawn
groan of protest, thus began: " Tongue never failed
him who spoke of Christ, and you need not ask what
organ controls the speech when it is the giver of
speech himself who is proclaimed. He who brought
it to pass that the potency of the voice, forced out
from the depths of the lung and launched in the vault
of the mouth, now gives out sounds that reverberate
from the palate, and again is modified by the row
of teeth, and that for these processes the tongue
plays the part of the nimble quill," — should He also
ordain that the throat blow like a set of pipes in
concert with harmonious breath so as to make articu-
late words in the passages themselves, or that in the
orifice of the mouth the lips utter speech by being
now slightly closed and again opened vdde, like a pair
of cymbals, do you doubt that the system of nature,
since its original plan was a creation, can be changed ?
Naturally its creator can change it as He pleases,
making and unmaking established laws, so that
speech shall not demand the agency of a tongue.
Would you know the might of our God ? When He
places his foot on the waters of the flowing sea, its
thin, unstable substance sets in a solid mass — how
unlike the laws under which it was created ! It is
wont to bear up swimmers, but now it bears up foot-
steps ! It is a familiar power of the true divine nature
which we worship in Christ and the Father, to restore
speech to the dumb, a quick step to the lame, the

291

PRUDENTIUS

surdis fruendam reddere audientiam,
donare caecis lucis insuetae diem. •

haec si quis amens fabulosa existimat,
vel ipse tute si parum fidelia
rebare pridem, vera cognoscas licet :
habes loquentem, cuius amputaveras
linguam : probatis cede iam miraculis."

horror stupentem persecutorem subit
timorque et ira pectus in caliginem
vertere ; nescit vigilet anne somniet,
miratur haerens quod sit ostenti genus,
formido frangit, armat indignatio.

nee vim domare mentis efFrenae potest,
nee quo furoris tela vertat invenit.
postremo medicum saevus insontem iubet
reum citari ; nundinatum hunc arguit
mercede certa pactus ut conluderet :

aut ferrum in ore nil agens et inritum
versasse frustra seu retunsis tactibus
aut arte quadam vulnus inlatum breve,
quod sauciata parte linguam laederet
nervos nee omnes usquequaque abscideret.

manere salvam vocis harmoniam probe
non posse, inani concavo verba exprimi,
quae concrepare ligula moderatrix facit.
esto ut resultet spiritus vacuo specu,
echo sed extat inde, non oratio.

veris refutat medicus hanc calumniam :
" scrutare vel tu nunc latebras faucium,
intraque dentes curiosum pollicem
circumfer, haustus vel patentes inspice,
lateatne quidquam quod regat spiramina.

292

CROWNS OF MARTYRDOM, X

benefit of hearing to the deaf, and give to the blind
the unwonted light of day. If any man is fool enough
to think these things are fabulous, or if you yourself
formerly judged them unworthy of belief, you may
learn that they are real : you have here a man
speaking after you have cut his tongue out. Yield
now to miracles you have proved ! " The persecutor
is aghast, his blood curdling; fear and wrath have
turned his mind to darkness and he knows not
whether he is awake or dreaming. At a loss, he
wonders what kind of portent this may be. Dread
breaks him down, disdainful anger spurs him on. He
cannot control the unbridled impulse of his heart,
nor yet find where to aim the weapons of his rage.
In the end he fiercely orders the innocent doctor to
be brought before him and charged, accusing him of
having been bought over and having agreed, for a
definite payment, to join in a fraud; either he
applied a useless, ineffectual, blunt-edged knife to
no purpose in the mouth, or by some trick inflicted a
small cut, to do damage to the tongue only as far as
to wound it in one place, without cutting away all the
tendons throughout; it is quite impossible for the
articulate sound of the voice to be preserved and
words to be uttered, if the vault were empty,
since it is the tongue's control that makes them
sound. Granted that the breath reverberates in the
unoccupied cavity, still it is a mere repercussion of
sound that results, not speech. The doctor rebuts
the false charge with the truth, saying: " Examine
the recesses of the throat now for yourself; carry an
inquiring thumb round about inside the teeth, or
look into the open jaws, and see if there remains
concealed anything to govern the breath. After

293

PRUDENTIUS

quamquam forassem forte si puncto levi
tenuive linguam contigissem vulnere,
titubante plectro fatus esset debilis.
nam cum magistra vocis in vitium cadit,
usus necesse est et loquendi intercidat. 990

fiat periclum, si placet, cuiusmodi
edat querellam quadrupes lingua eruta,
elinguis et quem porca grunnitum strepat ;
cui vox fragosa, clamor est inconditus,
probabo mutam nil sonare stridulum. 995

testor salutem principis me simplici
functum secantis arte, iudex optime,
servisse iussis absque fraude publicis.
sciat hie quis illi verba suggillet deus :
ego unde mutus sit disertus nescio." 1000

his sese Aristo purgat, at contra inpium
nil haec latronem Christianorum movent ;
magis magisque fertur in vesaniam,
quaerit alienus sanguis ille asperserit
virum, suone fluxerit de vulnere. 1005

respondit his Romanus : " eccum, praesto sum :
meus iste sanguis verus est, non bubulus.
agnoscis ilium quem loquor, miserrime
pagane, vestri sanguinem sacrum bovis,
cuius litata caede permadescitis ? 1010

summus sacerdos nempe sub terram scrobe
acta in profundum consecrandus mergitur,
mire infulatus, festa vittis tempora

" The rite which Prudentius goes on to describe, and for
the details of which this passage is the principal source of
information, was known as taurobolium, and was associated
with the worship of the Magna Mater and of Mithras. The
practice of it spread widely through the West from the 2nd

294

CROWNS OF MARTYRDOM, X

all, had I only pricked the tongue with a trifling
puncture or touched it with a shght wound, its beating
would have faltered and disabled the speech, for
when the mistress of the voice contracts a fault the
exercise of speech also must be lost. Let us make
trial, if you will, what sort of growl a four-footed
beast utters when its tongue is rooted out, what sort
of grunt a tongueless pig makes. , I shall prove that
an animal with a harsh voice and an inarticulate cry
makes never a shriek when it is dumb. By the life
of the emperor I swear I practised my surgical
art honestly, most excellent judge, and without
deception obeyed the orders of authority. It is for
this man to know what god is supplying him with
words ; for my part, how a dumb man comes to be
fluent I know not."

With these words Aristo tried to clear himself,
but they moved the godless persecutor of the
Christians not at all, and he rushed more and more
into a mad rage. He asked whether that was some-
one else's blood which bespattered Romanus, or
whether it flowed from a wound of his own. To this
Romanus answered: " Here I am before you. This
is truly my own blood, not that of an ox. Do you
realise, unhappy pagan, the blood I speak of, — the
sacred blood of your ox, in the sacrificial slaughter of
which you soak yourselves ? " The high priest, you
know, goes down into a trench dug deep in the ground
to be made holy, wearing a strange headband, his
temples bound with its fillets for the solemnity,

century onwards, and is attested by many inscriptions. The
person who went through the ceremony beheved himself to be
" reborn for eternal life." See Dill, pp. 82-83, Bailey,
pp. 202-203.

295

PRUDENTIUS

nectens, corona turn repexus aurea,

cinctu Gabino sericam fultus togam. 1015

tabulis superne strata texunt pulpita
rimosa rari pegmatis conpagibus,
scindunt subinde vel terebrant aream
crebroque lignum perforant acumine,
pateat minutis ut frequens hiatibus. 1020

hue taurus ingens fronte torva et hispida
sertis revinctus aut per armos floreis
aut inpeditis cornibus dedueitur,
nee non et auro frons coruscat hostiae,
saetasque fulgor brattealis inficit. 1025

hie ut statuta est inmolanda belua,
pectus sacrato dividunt venabulo ;
eructat amplum vulnus undam sanguinis
ferventis, inque texta pontis subditi
fundit vaporum flumen et late aestuat. 1030

turn per frequentes mille rimarum vias
inlapsus imber tabidum rorem pluit,
defossus intus quern sacerdos excipit
guttas ad omnes turpe subiectans caput
et veste et omni putrefactus corpore. 1035

quin OS supinat, obvias ofFert genas,
supponit aures, labra, nares obicit,
oculos et ipsos perluit liquoribus,
nee iam palato parcit et linguam rigat,
donee cruorem totus atrum conbibat. 1040

postquam cadaver sanguine egesto rigens
conpage ab ilia flamines retraxerint,
procedit inde pontifex visu horridus,
ostentat udum verticem, barbam gravem,
vittas madentes atque amictus ebrios, 1045

" A manner of wearing the toga which was observed in
connection with sacrifice and some other solemn occasions.
296

CROWNS OF MARTYRDOM, X

and his hair clasped with a golden crown, while his
silken robe is held up with the Gabine girdle."
Above him they lay planks to make a stage, leaving
the timber-structure open, with spaces between ; and
then they cut and bore through the floor, perforating
the wood in many places with a sharp-pointed tool so
that it has a great number of little openings. Hither
is led a great bull with a grim, shaggy brow, wreathed
with garlands of flowers about his shoulders and
encircling his horns, while the victim's brow glitters
with gold, the sheen of the plates tinging his rough
hair. When the beast for sacrifice has been stationed
here, they cut his breast open with a consecrated
hunting-spear and the great wound disgorges a
stream of hot blood, pouring on the plank-bridge
below a steaming river which spreads billowing out.
Then through the many ways afforded by the
thousand chinks it passes in a shower, dripping a foul
rain, and the priest in the pit below catches it,
holding his filthy head to meet every drop and getting
his robe and his whole body covered with corruption.
Laying his head back he even puts his cheeks in the
way, placing his ears under it, exposing lips and
nostrils, bathing his very eyes in the stream, not
even keeping his mouth from it but wetting his
tongue, until the whole of him drinks in the dark
gore. After the blood is all spent and the officiating
priests have drawn the stiff carcase away from the
planking, the pontiff comes forth from his place, a
grisly sight, and displays his wet head, his matted
beard, his dank fillets and soaking garments. De-

A part of it which was normally thrown over the left shoulder
was carried round the waist instead. Why this was called
Gabine is unknown.

297

PRUDENTIUS

hunc inquinatum talibus contagiis,
tabo recentis sordidum piaculi,
omnes salutant atque adorant eminus,
vilis quod ilium sanguis et bos mortuus
foedis latentem sub cavernis laverint.

addamus illam, vis, hecatomben tuam,
centena ferro cum cadunt animalia,
variaque abundans caede restagnat cruor,
vix ut cruentis augures natatibus
possint meare per profundum sanguinis ?

sed quid macellum pingue pulvinarium,
quid maximorum lancinatores gregum
eviscerata came crudos criminor ?
sunt sacra quando vosmet ipsi exciditis,
votivus et cum membra detruncat dolor.

cultrum in lacertos exerit fanaticus
sectisque Matrem bracchiis placat deam,
furere ac rotari ius putatur mysticum ;
parca ad secandum dextra fertur inpia,
caelum meretur vulnerum crudelitas.

ast hie metenda dedicat genitalia,
numen reciso mitigans ab inguine
ofFert pudendum semivir donum deae :
illam revulsa masculini germinis
vena effluenti pascit auctam sanguine.

uterque sexus sanctitati displicet,
medium retentat inter alternum genus,
mas esse cessat ille, nee fit femina.
felix deorum mater inberbes sibi

298

CROWNS OF MARTYRDOM, X

filed as he is with such pollution, all unclean with the
foul blood of the victim just slain, they all stand
apart and give him salutation and do him reverence
because the paltry blood of a dead ox has washed
him while he was ensconced in a loathsome hole in
the ground. Will you have me speak also of that
hecatomb of yours, when a hundred beasts at a time
fall by the knife and the gore from all the separate
slaughters swells into a flood, so that the augurs
almost have to swim to make their way through the
sea of blood ? But why do I protest against that rich
store of meat for feasting gods,*' and the butchers who
cut up those great herds and are all bloody with dis-
embowelling the flesh ? There are rites in which you
mutilate yourselves and maim your bodies to make
an offering of the pain. A worshipper possessed
thrusts the knife into his arms and cuts them to
propitiate the Mother goddess. Frenzy and wild
whirling are thought to be the rule of her mysteries.
The hand that spares the cutting is held to be un-
dutiful, and it is the barbarity of the wounds that
earns heaven. Another makes the sacrifice of his
genitals ; appeasing the goddess by mutilating his
loins, he unmans himself and offers her a shameful
gift ; the source of the man's seed is torn away to
give her food and increase through the flow of
blood. Both sexes are displeasing to her holiness,
so he keeps a middle gender between the two,
ceasing to be a man without becoming a Avoman.
The Mother of the Gods has the happiness of getting

" At the ceremony of the lectisternium (first introduced at
Rome from Greece in 399 b.c.) images of gods were placed on
cushioned couches (pulvinaria) and a meal was laid before
them.

299

PRUDENTIUS

parat ministros levibus ^ novaculis. 1075

quid, cum sacrandus accipit sphragitidas ?
acus minutas ingerunt fornacibus,
his membra pergunt urere, ut igniverint ;
quamcumque partem corporis fervens nota
stigmarit, hanc sic consecratam praedicant. 1080

functum deinde cum reliquit spiritus
et ad sepulcrum pomipa fertur funeris,
partes per ipsas inprimuntur bratteae ;
insignis auri lammina obducit cutem,
tegitur metallo, quod perustum est ignibus.1085

has ferre poenas cogitur gentilitas,
hac di coercent lege cultores suos :
sic daemon ipse ludit hos quos ceperit,
docet execrandas ferre contumelias,
tormenta inuri mandat infeHcibus. 1090

at noster iste sanguis ex vestra fluit
crudeHtate, vos tyrannide inpia
exulceratis innocentum corpora,
si vos sinatis, incruente vivimus,
at si cruente puniamur, vincimus. 1095

sed iam silebo ; finis instat debitus,
finis malorum, passionis gloria ;
iam non licebit, inprobe, ut licuit modo,
torquere nostra vel secare viscera ;
^ cedas necesse est victus et iam desinas." 1100

" cessabit equidem tortor et sector dehinc,"
iudex minatur " sed peremptoris manus
succedet ilHs, strangulatrix faucium ;
aliter silere nescit oris garruli
vox inquieta, quam tubam si fregero." 1105

dixit, foroque protrahi iussit virum,

^ So most of the early editors, but Bergman'' s MSS. have leni-
bus, which he and Dressel keep. The oldest MS, A is not available,

30Q

CROWNS OF MARTYRDOM, X

herself beardless ministers with a well-ground razor !
And there is the time when the aspirant to holiness
receives the seal ; they put little needles in furnaces
and then, as soon as they have made them red-hot,
burn their bodies with them, and whatever part of the
body is branded with the mark of the hot iron they
claim to be thus consecrated. Later on, when the
man is dead and the spirit has left him and the
funeral procession is passing to the tomb, plates are
laid along these same parts, a splendid sheet of gold
spreads over the skin, and what was burned with
fire is covered with metal. Such are the sufferina-s
pagans are compelled to bear, such the law their
gods impose on their worshippers ; this is how the
devil himself makes sport of those whom he has
taken captive, teaching them to suffer accursed
indignities and ordaining that marks of torture be
branded on his luckless victims. But this blood of
ours flows from your barbarity ; it is you pagans who
by your godless cruelty make sores on the bodies
of innocent men. If you let us alone, we live without
shedding of blood; but if we are made to suffer
bloodshed we vvdn the victory. But now I shall say
no more ; the appointed end is near, the end of all my
ills, the glory of my passion. No longer, you
monster, will you be allowed, as you have just been,
to rack and cut my flesh ; you must needs retire
beaten and give up the contest."

" Backer and cutter will indeed give up from now,"
was the judge's menacing answer, " but the killer's
hand will take their place and strangle you. The
restless voice in your chattering mouth can only be
silenced if I break its pipe." So speaking, he
ordered Romanus to be dragged from the court and

301

PRUDENTIUS

trudi in tenebras noxialis carceris ;

elidit illic fune collum martyris

lictor nefandus. sic peracta est passio;

anima absoluta vinculis caelum petit. 1110

gesta intimasse cuncta fertur principi
praefectus addens ordinem voluminum
seriemque tantae digerens tragoediae :
laetatus omne crimen in fasces refert
suum tyrannus chartulis vivacibus. 1115

illas sed aetas conficit diutina,
fuligo fuscat, pulvis obducit situ,
carpit senectus aut ruinis obruit :
inscripta Christo pagina inmortalis est,
nee obsolescit ullus in caelis apex. 1120

excepit adstans angelus coram Deo
et quae locutus martyr et quae pertulit,
nee verba solum disserentis condidit,
sed ipsa pingens vulnera expressit stilo
laterum, genarum pectorisque et faucium. 1125

omnis notata est sanguinis dimensio,
ut quamque plagam sulcus exaraverit,
altam, patentem, proximam, longam, brevem,
quae vis doloris, quive segmenti modus ;
guttam cruoris ille nullam perdidit. 1130

hie in regestis est liber caelestibus,
monumenta servans laudis indelebilis,
relegendus olim sempiterno iudici,
libramine aequo qui maloi'um pondera
et praemiorum conparabit copias. 1135

vellem sinister inter haedorum greges,
ut sum futurus, eminus dinoscerer
atque hoc precante diceret rex optimus :
" Romanus orat ; transfer hunc haedum mihi ;
sit dexter agnus, induatur vellere." 1140

302

CROWNS OF MARTYRDOM, X

thrust into the darkness of the penal prison-house,
and there with a cord an atrocious lictor broke his
neck. So ended his passion, and his soul, freed from
its bondage, passed to heaven.

They say the governor reported all the facts to the
emperor, with a series of scrolls in which he laid out
in order all the details of this great tragic drama, the
oppressor cheerfully entering all his own wickedness
in packets of records on sheets that were meant to
last. But those the long passage of time destroys,
they are blackened with grime or covered with dust
where they lie undisturbed, old age tatters them or
buries them under ruins ; whereas the page that
Christ has written upon is deathless and in heaven
not a letter fades away. An angel standing in the
presence of God took down all that the martyr said
and all he bore, and not only recorded the words of his
discourse but with his pen drew exact pictures of
the wounds on his sides and cheeks and breast and
throat. The measure of blood from each was noted,
and how in each case the gash ploughed out the
wound, whether deep or wide or on the surface, long
or short, the violence of the pain, the extent of the
cut; no drop of blood did he let go for nought.
This book is in the heavenly register, preserving the
records of glory imperishable, and to be read again
one day by the everlasting Judge, who with just
balance will match the weight of woe and the
abundance of reward. Would that I, standing as I
shall be on the left among the flocks of goats, might
be picked out from afar and at Romanus' petition the
King most excellent might say: " Romanus prays
for him. Bring this goat over to me ; let him stand
on my right hand as a lamb and be clothed in a fleece."

303

PRUDENTIUS

XI

Ad Valerianum Episcopum de Passione
HippoLYTi Beatissimi Martyris.

Innumeros cineres sanctorum Romula in urbe

vidimus, o Christi Valeriana sacer.
incisos tumulis titulos et singula quaeris

nomina : difficile est ut replicare queam.
tantos iustorum populos furor inpius hausit, 5

cum coleret patrios Troia Roma decs,
plurima litterulis signata sepulcra loquuntur

martyris aut nomen aut epigramma aliquod,
sunt et muta tamen tacitas claudentia tumbas

marmora, quae solum significant numerum. 10

quanta virum iaceant congestis corpora acervis

nosse licet, quorum nomina nulla legas.
sexaginta illic defossas mole sub una

reliquias memini me didicisse hominum,

" The tradition of Hippolytus as here presented is very
uncertain. He seems indeed certainly to have been the
theologian whose burial-place on the Via Tiburtina is known,
and who was a presbyter at Rome, where he was opposed to
bishop Callistus. In 235 he was banished to Sardinia, and it
is commonly supposed that he died there soon afterwards.
Prudentius seems to have derived his statements partly from
an inscription set up by Damasus (Pope 366-384) at the
burial-place (see Anthologiae Latinae Supplementum, Damasi
Epigrammata, ed. Ihm, Leipzig, 1895, no. 37), partly from a
picture which he saw there (c/. lines 123 ff.). Damasus him-
self says that he relied on purely oral tradition which he does
not guarantee (" haec audita refert Damasus; probat omnia
Christus "). He attributes to Hippolytus, as does Prudentius
(19 ff.), adherence to the Novatian schism, which he is said to
have repudiated on his way to martyrdom ; this would imply
that he returned from exile and lived till the middle of the

CROWNS OF MARTYRDOM, XI

XI

To Bishop Valerian on the Passion of the
Most Blessed Martyr Hippolytus."

Countless are the graves of saints I have seen in
the city of Romulus, Valerian, Christ's dedicated
servant. You ask for the inscriptions cut on their
tombs, and their individual names, but it is hard
for me to be able to repeat them. Such great
multitudes of the righteous did ungodly rage devour
while Trojan Rome still worshipped the gods of her
fathers. Many a grave is lettered and tells the
martyr's name or bears some epitaph, but there are
mute marbles too, which shut up the tombs in silence
and only indicate the number; you may learn what
masses of men's bodies lie gathered together in
heaps, but read the name of none of them. I
remember finding that the remains of sixty persons
were buried there under one massive stone, whose

century. Damasus says nothing about the manner of his
death. There is no reason to doubt that Prudentius saw and
correctly interpreted the picture which represented him as
having been torn to pieces by wild horses, like the Hippo-
lytus of the Greek mythology (see Contra Symm., II, 53 ff.),
but the picture may have owed its inspiration only to the
identity of the name. There is also confusion in Prudentius,
though not in Damasus, with a martyr Hippolytus of Portus
(39 f.), who is mentioned in the Martyrology falsely ascribed
to Jerome. Portus was a town which had grown up round
the new harbour begun by Claudius and completed by
Trajan, north of Ostia. For discussions see d'Ales, La
TMologie de S. Hippolyte (Paris, 1906), pp. xi flF., AUard, Lea
Dernieres Persecutions du III"^ Siecle (4th ed. Paris, 1924),
Appendices E and F, Lavarenne, Prudence (Paris, 1951), IV,
pp. 159 ff.

PRUDENTIUS

quorum solus habet conperta vocabula Christus, 15

utpote quos propriae iunxit amicitiae.
haec dum lustro oculis et sicubi forte latentes

rerum apices veterum per monumenta sequor,
invenio Hippolytum, qui quondam scisma Novati

presbyter attigerat nostra sequenda negans, 20
usque ad martyrii provectum insigne tulisse

lucida sanguinei praetnia supplicii.
nee mirere senem perversi dogmatis olim

munere ditatum catholicae fidei.
cum iam vesano victor raperetur ab hoste 25

exultante anima carnis ad exitium,
plebis amore suae multis comitantibus ibat.

consultus quaenam secta foret melior,
respondit : " fugite, o miseri, execranda Novati

scismata, catholicis reddite vos populis. 30

una fides vigeat, prisco quae condita templo est,

quam Paulus retinet quamque cathedra Petri,
quae docui, docuisse piget : venerabile martyr

cerno, quod a cultu rebar abesse Dei."
his ubi detorsit laevo de tramite plebem 35

monstravitque sequi qua via dextra vocat,
seque ducem recti spretis anfractibus idem

praebuit, erroris qui prius auctor erat,
sistitur insano rectori Christicolas tunc

ostia vexanti per Tiberina viros. 40

illo namque die Roma secesserat, ipsos

" The dispute had to do mainly with the question whether,
and on what conditions, persons who had lapsed could be
re-admitted to communion. Novatus stood for rigour.

* The harbour at Portus (now some distance from the sea)
was connected with the Tiber by a new cut, but no doubt the
whole district, including Ostia, is meant. CJ. 151.

306

CROWNS OF MARTYRDOM, XI

names Christ alone knows, since He has added them
to the company of his friends. In surveying these
memorials and hunting over them for any letters
telling of the deeds of old, that might escape the eye,
I found that Hippolytus, who had at one time as a
presbyter attached himself to the schism of Novatus,"
saying that our way was not to be followed, had been
advanced to the crown of martyrdom and won the
shining reward for suffering bloodshed. Nor is it
surprising that an old man who had once been a
follower of a vicious doctrine was enriched with a
gift which belongs to the orthodox faith. When he
won his triumph and with exulting spirit was being
carried off by a furious enemy to suffer the death of
the flesh, because of his people's love he was accom-
panied by many on the way ; and being asked which
teaching was the better he answered: " O my poor
friends, shun the accursed schism of Novatus and
return to the orthodox people. Let the faith be
strong in its unity, the faith that was established in
the early Church and which Paul and the chair of
Peter hold fast. What I taught, I regret having
taught ; now that I am bearing witness I see that
what I thought foreign to the worship of God is
worthy of reverence." With these words he turned
the people away from the path on the left and
bade them follow where the way on the right
calls, presenting himself as their guide on the
straight road and rejecting all windings, the very
man who was formerly the cause of their going
astray. Then he was brought before a maddened
ruler who at that time was afflicting Christian
heroes by Tiber's mouth ; ^ for that day he had
left Rome to beat down with persecution the

307

PRUDENTIUS

peste suburbanos ut quateret populos,
non contentus humum celsae intra moenia Romae

tinguere iustorum caedibus assiduis.
laniculum cum iam madidum, fora, rostra, Suburam

cerneret eluvie sanguinis affluere, 46

protulerat rabiem Tyrrheni ad litoris oram

quaeque loca aequoreus proxima portus habet.
inter carnifices et constipata sedebat

officia extructo celsior in solio. 50

discipulos fidei detestahdique rebelles

idolii ardebat dedere perfidiae.
carcereo crinita situ stare agmina contra

iusserat horrendis excrucianda modis.
inde catenarum tractus, hinc lorea flagra 55

stridere, virgarum concrepitare fragor.
ungula fixa cavis costarum cratibus altos

pandere secessus et lacerare iecur.
ac iam lassatis iudex tortoribus ibat

in furias cassa cognitione fremens, 60

nullus enim Christi ex famulis per tanta repertus

supplicia, auderet qui vitiare animam.
inde furens quaesitor ait : " iam, tortor, ab unco

desine ; si vana est quaestio, morte agito.
huic abscide caput, crux istum tollat in auras 65

viventesque oculos offerat alitibus.
hos rape praecipites et vinctos conice in ignem,

sit pyra quae multos devoret una reos.
en tibi quos properes rimosae inponere cumbae,

pellere et in medii stagna profunda freti. 70

quos ubi susceptos rabidum male suta per aequor

vexerit et tumidis caesa labarit aquis,

" The rostra proper was a platform for speakers in the
Forum Bomanum, so called because it was decorated with
beaks of ships taken from the Antiates in 338 B.C.

308

CROWNS OF MARTYRDOM, XI

peoples of the near-by districts, not being content
to wet the ground within the walls of lofty Rome
with constant slaying of the righteous. Seeing the
Janiculum now soaked, and squares, platforms, * the
Subura flooded with pools of blood, he had carried his
rage out to the Tyrrhenian coast and the parts that
lie nearest to the seaport. Amid his executioners
and close-packed staff he was sitting on a chairof state
elevated above them, burning to make the disciples
of the faith, who would not give in to abominable
idolatry, forswear themselves. Trains of them, their
hair grown long and dirty from lying in prison,
he had ordered to stand before him, to suffer frightful
tortures. Here sounded the grating of the chains
they dragged, there the crack of leathern lashes,
or the crashing of the rods, while the claw pierced
the hollow framework of their ribs, laying open deep
cavities and tearing their vitals. And now the
tormentors were weary and the judge passing into a
furious rage at the futility of the trial, for not one of
the servants of Christ was found in all the course of
their sufferings, who would dare to taint his soul.
So the inquisitor, grown frantic, said: " Drop the
claw now, torturer. If the torture has no effect,
proceed by death. Behead this one ; let the cross
lift that one into the air and present his living eyes
to the birds ; bundle those off, bind them and cast
them into the fire; let there be a pyre that will
consume many prisoners at one time. Here are
some whom you will put at once on board a leaky
boat and drive out to the deep water in the midst of
the sea; and when the crazy boat has carried her
passengers over the raging waves and gives way
under the blows of the swelling waters, her deck-

309

PRUDENTIUS

dissociata putrem laxent tabulata carinam

conceptumque bibant undique naufragium.
squamea caenoso praestabit ventre sepulcrum 75

belua consumptis cruda cadaveribus."
haec persultanti celsum subito ante tribunal

ofFertur senior nexibus inplicitus.
stipati circum iuvenes clamore ferebant

ipsum Christicolis esse caput populis : 80

si foret extinctum propere caput, omnia vulgi

pectora Romanis sponte sacranda deis.
insolitum leti poscunt genus et nova poenae

inventa, exemplo quo trepident alii,
ille supinata residens cervice : " quis," inquit, 85

" dicitur? " adfirmant dicier Hippolytum.
" ergo sit Hippolytus, quatiat turbetque iugales,

intereatque feris dilaceratus equis."
vix haec ille, duo cogunt animalia freni

ignara insueto subdere colla iugo, 90

non stabulis blandive manu palpata magistri

imperiumque equitis ante subacta pati,
sed campestre vago nuper pecus e grege captum,

quod pavor indomito corde ferinus agit.
iamque reluctantes sociarant vincula bigas, 95

oraque discordi foedere nexuerant.
temonis vice funis inest, qui terga duorum

dividit et medius tangit utrumque latus,
deque iugo in longum se post vestigia retro

protendens trahitur, transit et ima pedum. 100

310

CROWNS OF MARTYRDOM, XI

timbers shall part and open out the rotten bottom,
so that she will let in water at all points and
founder. Some scaly monster, gorged with the
bodies it has devoured, will furnish them a grave
in its foul belly."

While he was loudly giving these orders, an elderly
man enveloped in bonds was suddenly presented
before the high judgment-seat, and the young men
who crowded round were crying out that he was the
head of the hosts which worshipped Christ, and if the
head were promptly destroyed, all the hearts of the
multitude must freely dedicate themselves to the
gods of Rome. They called for some unusual kind of
death, some newly devised penalty to make an
example for the terror of others. The judge, sitting
with head thrown back, asked : " What is he called ? "
and they stated that he was called Hippolytus.
" Hippolytus let him be, then. Let him get a team
frightened and agitated and be torn to death by
wild horses." His words were hardly spoken when
they forced two animals that had never known the
bridle to submit their necks to the strange yoke. They
were not brought from the stable nor ever had been
stroked by a caressing trainer's hand and broken in
to suffer a rider's government, but were beasts of the
field lately caught out of a wandering herd, their
untamed spirits excited by a wild creature's nervous-
ness. Already the struggling pair were harnessed
together, their heads joined in discordant partner-
ship. Instead of a pole there was a rope separating
the bodies of the two, running between them and
touching the flanks of both ; and from the yoke it
stretched out a long way back, trailing behind their
tracks, reaching beyond their hooves. To the end

3^^

PRUDENTIUS

huius ad extremum, sequitur qua pulvere summo

cornipedum refugas orbita trita vias,
crura viri innectit laqueus nodoque tenaci

adstringit plantas cumque rudente ligat.
postquam conposito satis instruxere paratu 105

martyris ad poenam verbera, vincla, feras,
instigant subitis clamoribus atque flagellis,

iliaque infestis perfodiunt stimulis.
ultima vox audita senis venerabilis haec est :

" hi rapiant artus, tu rape, Christe, animam." 110
prorumpunt alacres caecoque errore feruntur,

qua sonus atque tremor, qua furor exagitant.
incendit feritas, rapit impetus et fragor urget,

nee cursus volucer mobile sentit onus,
per silvas, per saxa ruunt, non ripa retardat 115

fluminis aut torrens oppositus cohibet.
prosternunt saepes et cuncta obstacula rumpunt,

prona, fragosa petunt, ardua transiliunt.
scissa minutatim labefacto corpore frusta

carpit spinigeris stirpibus hirtus ager. 120

pars summis pendet scopulis, pars sentibus haeret,

parte rubent frondes, parte madescit humus,
exemplar sceleris paries habet inlitus, in quo

multicolor fucus digerit omne nefas.
picta super tumulum species liquidis viget umbris

effigians tracti membra cruenta viri. 126

rorantes saxorum apices vidi, optime papa,

purpureasque notas vepribus inpositas.

312

CROWNS OF MARTYRDOM, XI

of it, where the rut it made on the surface of the
dusty ground followed the changing course of the
runaway horses, a noose fastened Hippolytus' legs,
binding his feet tight with a gripping knot and tying
them to the rope.

Now that all was got ready and the needful whips
and harness and wild horses provided for the martyr's
suffering, they set them on with sudden shouts and
lashes, and violently dug the pricks into their sides.
These were the last words heard from the venerable
old man : " Let these ravish my body, but do Thou,
O Christ, ravish my soul." Off go the horses head-
long, rushing about blindly wherever the din and
their quivering nerves and frantic excitement drive
them, spurred by their wild spirit, carried on by their
dash, impelled by the noise, and in their swift career
unconscious of the burden that goes with them.
Through woods and over rocks they rush, no river-
bank keeps them back, no torrent in their way checks
them. They lay fences low and break through every
obstacle ; down slopes and over broken ground
they go, and bound over the steep places. The body
is shattered, the thorny shrubs which bristle on the
ground cut and tear it to little bits. Some of it
hangs from the top of rocks, some sticks to bushes,
with some the branches are reddened, with some the
earth is wet.

There is a picture of the outrage painted on a wall,
showing in many colours the wicked deed in all its
details ; above the tomb is depicted a lively likeness,
portraying in clear semblance Hippolytus' bleeding
body as he was dragged along. I saw the tips of
rocks dripping, most excellent Father, and scarlet
stains imprinted on the briers, where a hand that

313

PRUDENTIUS

docta manus virides imitando effingere dumos

luserat e minio russeolam saniem. 130

cernere erat ruptis conpagibus ordine nullo

membra per incertos sparsa iacere situs,
addiderat caros gressu lacrimisque sequentes,

devia quo fractum semita monstrat iter,
maerore attoniti atque oculis rimantibus ibant, 135

inplebantque sinus visceribus laceris.
ille caput niveum conplectitur ac reverendam

canitiem molli confovet in gremio ;
hie umeros truncasque manus et bracchia et ulnas

et genua et crurum fragmina nuda legit. 140

palliolis etiam bibulae siccantur harenae,

ne quis in infecto pulvere ros maneat.
si quis et in sudibus recalenti aspergine sanguis

insidet, hunc omnem spongia pressa rapit.
nee iam densa sacro quidquam de corpore silva 145

obtinet aut plenis fraudat ab exequiis.
cumque recensetis constaret partibus ille

corporis integri qui fuerat numerus,
nee purgata aliquid deberent avia toto

ex homine extersis frondibus et scopulis, 150

metando eligitur tumulo locus : ostia linquunt,

Roma placet, sanctos quae teneat cineres.
haud procul extremo culta ad pomeria vallo

mersa latebrosis crypta patet foveis :
huius in occultum gradibus via prona reflexis 155

ire per anfractus luce latente docet.
primas namque fores summo tenus intrat hiatu

" See note on 40.

* The pomerium was properly a line within the wall, which
marked the boundary within which auspices could be taken.
From this the name was applied to the strip of land between
the line and the wall, and further extended to include a strip

CROWNS OF MARTYRDOM, XI

was skilled in portraying green bushes had also
figured the red blood in vermilion. One could see
the parts torn asunder and lying scattered in dis-
order up and down at random. The artist had
painted too his loving people walking after him in
tears wherever the inconstant track showed his zig-
zag course. Stunned with grief, they were searching
with their eyes as they went, and gathering the
mangled flesh in their bosoms. One clasps the snowy
head, cherishing the venerable white hair on his
loving breast, while another picks up the shoulders,
the severed hands, arms, elbows, knees, bare frag-
ments of legs. With their garments also they wipe
dry the soaking sand, so that no drop shall remain to
dye the dust; and wherever blood adheres to the
spikes on which its warm spray fell, they press a
sponge on it and carry it all away.

Now the thick wood held no longer any part of
the sacred body, nor cheated it of a full burial. The
parts were reviewed and found to make the number
belonging to the unmutilated body ; the pathless
ground being cleared, and the boughs and rocks
wiped dry, had nothing of the whole man still to
give up ; and now a site was chosen on which to set a
tomb. They left the river-mouth," for Rome found
favour with them as the place to keep the holy
remains. Not far outside the wall, near the belt * of
cultivation just beyond it, yawns a cave which goes
deep down in dark pits. Into its hidden depths a
downward path shows the way by turning, vidnding
steps, with the help of light from a source unseen ;
for the light of day enters the first approach as far as

on the outside as well. (C/. Varro, De Lingiui Latina, V,
143, Livy, I, 44, 4-6.)

PRUDENTIUS

inlustratque dies limina vestibuli.
inde ubi progressu facili nigrescere visa est

nox obscura loci per specus ambiguum, 160

occurrunt celsis ^ inmissa foramina tectis,

quae iaciant claros antra super radios,
quamlibet ancipites texant hinc inde recessus

arta sub umbrosis atria porticibus,
at tarn en excisi subter cava viscera mentis 165

crebra terebrato fornice lux penetrat.
sic datur absentis per subterranea solis

cernere fulgorem luminibusque frui.
talibus Hippolyti corpus mandatur opertis,

propter ubi adposita est ara dicata Deo. 170

ilia sacramenti donatrix mensa eademque

custos fida sui martyris adposita
servat ad aeterni spem vindicis ossa sepulcro,

pascit item Sanctis Tibricolas dapibus.
mira loci pietas et prompta precantibus ara 175

spes hominum placida prosperitate iuvat.
hie corruptelis animique et corporis aeger

oravi quotiens stratus, opem merui.
quod laetor reditu, quod te, venerande sacerdos,

conplecti licitum est, scribo quod haec eadem, 180
Hippolyto scio me debere, Deus cui Christus

posse dedit, quod quis postulet, adnuere.
ipsa, illas animae exuvias quae continet intus,

aedicula argento fulgurat ex solido.
praefixit tabulas dives manus aequore levi 185

candentes, recavum quale nitet speculum,
nee Pariis contenta aditus obducere saxis

^ So Bergman's M8S. ; editions before Bergman^ a have caesis
(" cut ").

" See Allard, op. cit., Appendix D. * Marble.

316

CROWNS OF MARTYRDOM, XI

the top of the cleft and illumines the entrance ;
then as you go forward easily you see the dark night
of the place fill the mysterious cavern with blackness,
but you find openings let into the roof far above, so
as to throw bright rays down into the chasm. How-
ever doubtful you may feel of this fabric of narrow
halls running back on either hand in darksome
galleries, still through the holes pierced in the vault
many a gleam of light makes its way down to the
hollow interior of the disembowelled mount, and
thus underground it is granted to see the brightness
of a sun which is not there, and have the benefit of
its light. Such is the place of concealment to which
the body of Hippolytus was committed* and by it
has been set an altar dedicated to God. That table
both gives the sacrament and is set there as faithful
guardian of its martyr; it keeps his bones in the
tomb for the hope of their everlasting deliverer and
feeds the dwellers on Tiber's banks with the holy food.
Wonderful is the grace that attaches to the spot, and
the altar, ever ready to receive its suppliants,
fosters the hopes of men with kindly favour. When-
ever I bowed in prayer here, a sick man diseased in
soul and body both, I gained help. My glad return,
my chance to embrace you, reverend priest, my
writing these very words, I know that I owe to
Hippolytus, to whom Christ our God has given power
to grant one's request. The shrine itself which
holds within it that body which the soul sloughed
off, gleams with massive silver. On its front a rich
hand has fixed plates whose smooth surface has a
sheen like the brightness of a concave mirror, and
not content to cover the approach with stones of
Paros,'* has added shining precious metals to orna-

317

PRUDENTIUS

addidit ornando clara talenta operi.
mane salutatum concurritur : omnis adorat

pubis ; eunt, redeunt solis ad usque obitum, 190
conglobat in cuneum Latios simul ac peregrines

permixtim populos religionis amor,
oscula perspicuo figunt inpressa metallo,

balsama defundunt, fletibus ora rigant.
iam cum se renovat decursis mensibus annus 195

natalemque diem passio festa refert,
quanta putas studiis certantibus agmina cogi,

quaeve celebrando vota coire Deo ?
urbs augusta suos vomit efFunditque Quirites,

una et patricios ambitione pari 200

confundit plebeia phalanx umbonibus aequis

discrimen procerum praecipitante fide,
nee minus Albanis acies se Candida portis

explicat et longis ducitur ordinibus.
exultant fremitus variarum hinc inde viarum, 205

indigena et Picens plebs et Etrusca venit.
concurrit Samnitis atrox, habitator et altae

Campanus Capuae, iamque Nolanus adest.
quisque sua laetus cum coniuge dulcibus et cum

pigneribus rapidum carpere gestit iter. 210

vix capiunt patuli populorum gaudia campi,

haeret et in magnis densa cohors spatiis.
angustum tantis illud specus esse catervis

baud dubium est, ampla fauce licet pateat.
Stat sed iuxta aliud, quod tanta frequentia templum

tunc adeat cultu nobile regifico, 216

parietibus celsum sublimibus atque superba

318

CROWNS OF MARTYRDOM, XI

ment the work. In the morning people assemble to
pay their respects ; all that are grown up do rever-
ence, coming and going till set of sun. The love of
their religion masses Latins and strangers together
in one general body. They print kisses on the clear
metal, they pour down balsams, and wet their faces
with their tears. And then when the months have
run their course and the year begins afresh, when the
festival of his passion brings again its anniversary,
can you imagine what multitudes gather with
emulous zeal, what prayers join together to honour
God? The majestic city disgorges her Romans
in a stream; with equal ardour patricians and
plebeian host are jumbled together shoulder to
shoulder, for the faith banishes distinctions of birth ;
and equally from Alba's gates the white-robed troops
deploy and pass on in long lines. Loud sounds of
rejoicing rise from diverse roads leading from
different places ; natives of Picenum and the people
of Etruria come ; the fierce Samnite and the Cam-
panian dweller in lofty Capua meet together, and
men of Nola too are there, everyone in happy mood
with wife and dear children and eager to get quickly
on the way. Scai-cely can the broad plains hold the
joyous multitudes ; the close-packed company sticks
fast even in the wide spaces. For these great
throngs the cavern is clearly too confined, for all the
wideness of its mouth. But there stands close by
another church ,« renowned for its princely decoration,
for the great multitude to enter then, a lofty church
with towering walls, and a great one by reason of

" This development was necessary in the case of many
martyrs for the accommodation of the large numbers of
pilgrims. See Allard, op. cit., pp. 365 ff.

PRUDENTIUS

maiestate potens muneribusque opulens.
ordo columnarum geminus laquearia tecti

sustinet auratis suppositus trabibus. 220

adduntur graciles tecto breviore recessus,

qui laterum seriem iugiter exsinuent.
at medios aperit tractus via latior alti

culminis exsurgens editiore apice.
fronte sub adversa gradibus sublime tribunal 225

tollitur, antistes praedicat unde Deum.
plena laborantes aegre domus accipit undas,

artaque confertis aestuat in foribus,
maternum pandens gremium, quo condat alumnos

ac foveat fetos adcumulata sinus. 230

si bene commemini, colit hunc pulcherrima Roma

Idibus Augusti mensis, ut ipsa vocat
prisco more diem, quern te quoque, sancte magister,

annua festa inter dinumerare velfan.
crede, salutigeros feret hie venerantibus ortus 235

lucis honoratae praemia restituens.
inter sollemnes Cypriani vel Chelidoni

Eulaliaeque dies currat et iste tibi.
sic te pro populo, cuius tibi credita vita est,

orantem Christus audiat omnipotens ; 240

sic tibi de pleno lupus excludatur ovili,

agna nee ulla tuum capta gregem minuat ;
sic me gramineo remanentem denique campo

» The basilica, a type of public building of which there
were many examples in pre-Christian Rome and other towns,
serving as meeting-places for citizens, courts of justice and for

320

CROWNS OF MARTYRDOM, XI

its proud grandeur, and gifts have made it rich. A
double row of pillars supporting gilded beams
holds up the panelled roof, and there are also
slender aisles with lower roof which stand back and
widen the sides all along their length, while up the
middle there stretches a broader passage-way making
open space under a high roof, rising to a loftier
top." Facing you, at the top of some steps rises
the pulpit from which the priest proclaims God.
The building even when it is full scarcely admits
the struggling waves of people, and there is turmoil
in the confined space at the packed doorway when
she opens her motherly arms to receive and com-
fort her children and they pile up on her teeming
bosom.

If I remember aright, beauteous Rome honours
this martyr on the Ides * of August, as she herself
names the day in the old fashion, and I should like
you too, holy teacher, to count it among your yearly
festivals. Assuredly he will bring healthful days to
those who venerate him, and give them in return the
reward for honouring his day. Along with the
festivals of Cyprian and Chelidonius and Eulalia let
this day too come round for you. So may Christ
the almighty hear your prayers for the people whose
life has been committed to your care ; so may your
sheepfold be full and the wolf shut out from it and
your flock never reduced by his seizing a lamb ;
so, when I am left behind like a sick sheep on the

other purposes, became the model for Christian churches.
The plan was not always the same, but that described here, in
which the central part was higher than the side aisles, was
characteristic of most basilicas.
* The 13th.

321
VOL. II. M

PRUDENTIUS

sedulus aegrotam pastor ovem referas ;
sic, cum lacteolis caulas conpleveris agnis, 245

raptus et ipse sacro sis comes Hippolyto.

XII

Passio Apostolorum Petri et Pauli.

" Plus solito coeunt ad gaudia : die, amice, quid sit.

Romam per omnem cursitant ovantque."

Festus apostolici nobis redit hie dies triumphi,

Pauli atque Petri nobilis cruore.
unus utrumque dies, pleno tamen innovatus anno, 5

vidit superba morte laureatum.
scit Tiberina palus, quae flumine lambitur propinquo,

binis dicatum caespitem tropaeis,
et crucis et gladii testis, quibus inrigans easdem

bis fluxit imber sanguinis per herbas. 10

prima Petrum rapuit sententia legibus Neronis

pendere iussum praeminente ligno.
ille tamen veritus celsae decus aemulando mortis

ambire tanti gloriam Magistri
exigit ut pedibus mersum caput inprimant supinis, 15

quo spectet imum stipitem cerebro.

" Neither the day nor the year of the martyrdom of either
apostle is certainly known. There were different traditions,
the commonest saying that they suffered in the same year.
Their festivals had come to be celebrated on the same day
(June 29) perhaps because on that day, at the beginning
of Valerian's persecution in 258, the remains of both were
temporarily removed from their resting places for greater
security.

* This may be taken as referring to a wide area in the vicinity
of the Tiber, not implying that Prudentius' informant thought

322

CROWNS OF MARTYRDOM, XII

grass of the field, may you as a zealous shepherd
bring me home ; so, when you have filled your pens
with milk-white lambs, may you too be taken up and
join company with holy Hippolytus.

XII

The Passion of the Apostles Peter and Paul.

" People are gathering more than is usual for re-
joicings. Tell me, friend, what it means. All over
Rome they are running about in exultation."

" Today we have the festival of the apostles'
triumph coming round again, a day made famous by
the blood of Paul and Peter. The same day, but
recurring after a full year,* saw each of them win the
laurel by a splendid death. The marshland of Tiber,
washed by the near-by river, knows that its turf
was hallowed by two victories, for it was witness
both of cross and sword, by which a rain of blood
twice flowed over the same grass and soaked it.**
First the sentence of doom carried off Peter, when
under the orders of Nero it was commanded that
he should hang on a high tree. But he, because he
feared to court the glory of his great Master by
emulating the honour of being lifted up to die,
insisted that they should set his head down, his
feet upwards, so that the top of his head should look

that both apostles actually suffered on the same spot. It is
most probable that St. Peter was crucified at Nero's Circus on
the Vatican Hill, and there is an ancient tradition that St. Paul
was beheaded at Aquae Salviae (now Tre Fontane) near the
Via Ostiensis and at some distance from Rome. C/. lines 45 f.
and see Lanciani, Pagan and Christian Borne, pp. 127, 156.

323

PRUDENTIUS

figitur ergo manus subter, sola versus in cacumen,

hoc mente maior, quo minor figura.
noverat ex humili caelum citius solere adiri ;

deiecit ora spiritum daturus. 20

ut teres orbis iter flexi rota percucurrit anni

diemque eundem sol reduxit ortus,
e vomit in iugulum Pauli Nero fervidum furor em,

iubet feriri gentium magistrum.
ipse prius sibimet finem cito dixerat futurum : 25

* ad Christum eundum est, iam resolvor,' inquit.
nee mora, protrahitur, poenae datur, inmolatur ense ;

non hora vatem, non dies fefellit.
dividit ossa duum Tybris sacer ex utraque ripa,

inter sacrata dum fluit sepulcra. 30

dextra Petrum regio tectis tenet aureis receptum

canens oliva, murmurans fluento.
namque supercilio saxi liquor ortus excitavit

fontem perennem chrismatis feracem.
nunc pretiosa ruit per marmora lubricatque clivum,

donee virenti fluctuet colymbo. 36

interior tumuli pars est, ubi lapsibus sonoris

stagnum nivali volvitur profundo.
omnicolor vitreas pictura superne tinguit undas,

musci relucent et virescit aurum 40

cyaneusque latex umbram trahit inminentis ostri :

credas moveri fluctibus lacunar.

" Cf. II Timothy iv, 6.

* Constantine built a church over the tomb of St. Peter.
It was replaced by the present St. Peter's in the 16th century.
See Lanciani, op. cit,, pp. 132-158.

* A baptistery was constructed by Pope Damasus in the

CROWNS OF MARTYRDOM, XII

towards the bottom of the post. So he had his hands
fastened below and his feet towards the top, his
spirit nobler in proportion to the humbling posture.
He knew that heaven is wont to be attained more
quickly from a lowly start, and lowered his face to
give up his soul. When the round wheel of the
turning year had run full circle and the rising sun
brought again the same day, Nero disgorged his
burning rage on the neck of Paul, ordering the
teacher of the gentiles to be beheaded. He had
himself foretold that his end was soon to come : " I
must go to Christ, the time of my release is come,"
he said." With no reprieve he was taken forth, put
to the penalty, slain with the sword; neither the
hour nor the day belied his prophecy. Tiber
separates the bones of the two and both its banks are
consecrated as it flows between the hallowed tombs.
The quarter on the right bank took Peter into its
charge and keeps him in a golden dwelling,* where
there is the grey of olive-trees and the sound of
a stream ; for water rising from the brow of a rock
has revealed a perennial spring which makes them
fruitful in the holy oil. Now it runs over costly
marbles, gliding smoothly down the slope till it bil-
lows in a green basin. There is an inner part of the
memorial where the stream falls with a loud sound
and rolls along in a deep, cold pool.<^ Painting in
diverse hues colours the glassy waves from above, so
that mosses seem to glisten and the gold is tinged
with green, while the water turns dark blue where
it takes on the semblance of the overhanging
purple, and one would think the ceiling was dancing

course of his operations for draining the Vatican Hill. See
his Epigrammata, ed. Ihm, no. 4, and Lanciani, p. 139.

3^5

PRUDENTIUS

pastor oves alit ipse illic gelidi rigore fontis,

videt sitire quas fluenta Christi.
parte alia titulum Pauli via servat Ostiensis, 45

qua stringit amnis caespitem sinistrum.
regia pompa loci est ; princeps bonus has sacravit
arces

lusitque magnis ambitum talentis.
bratteolas trabibus sublevit, ut omnis aurulenta

lux ^sset intus, ceu iubar sub ortu. 50

subdidit et Parias fulvis laquearibus columnas,

distinguit illic quas quaternus ordo.
turn camiros hyalo insigni varie cucurrit arcus :

sic prata vernis floribus renident.
ecce duas fidei summo Patre conferente dotes, 55

urbi colendas quas dedit togatae.
aspice, per bifidas plebs Romula funditur plateas,

lux in duobus fervet una festis.
nos ad utrumque tamen gressu properemus incitato,

et his et illis perfruamur hymnis. 60

ibimus ulterius qua fert via pontis Hadriani,

laevam deinde fluminis petemus.
transtiberina prius solvit sacra pervigil sacerdos,

mox hue recurrit duplicatque vota.
haec didicisse sat est Romae tibi : tu domum re-
versus 65

diem bifestum sic colas memento."

" The church erected by Constantine was rebuilt on a
grander scale under Theodosius and his son Honorius. See
Lanciani, pp. 150 ff.

* The Pons Aelius, built by Hadrian, now Ponte S. Angelo.

326

CROWNS OF MARTYRDOM, XII

on the waves. There the shepherd himself nurtures
his sheep with the ice-cold water of the pool, for
he sees them thirsting for the rivers of Christ.

" Elsewhere the Ostian Road keeps the memorial
church of Paul, where the river grazes the land on its
left bank. The splendour of the place is princely, for
our good emperor " dedicated this seat and decorated
its whole extent with great wealth. He laid plates
on the beams so as to make all the light within
golden like the sun's radiance at its rising, and
supported the gold-panelled ceiling on pillars of
Parian marble set out there in four rows. Then he
covered the curves of the arches with splendid glass
of different hues, like meadows that are bright with
flowers in the spring.

" There you have two dowers of the faith, the gift
of the Father supreme, which He has given to the
city of the toga to reverence. See, the people of
Romulus goes pouring through the streets two
separate ways, for the same day is busy vvith two
festivals. But let us hasten with quickened step to
both and in each get full enjoyment of the songs of
praise. We shall go further on, where the way
leads over Hadrian's bridge,^ and afterwards seek the
left bank of the river. The sleepless bishop performs
the sacred ceremonies first across the Tiber," then
hurries back to this side and repeats his offerings.**
It is enough for you to have learned all this at Rome ;
when you return home, remember to keep this day
of two festivals as you see it here."

" At St. Peter's.

^ At St. Paul's. Owing to the great distance this double
service was afterwards given up and the commemoration of
St, Paul transferred to the next day.

327

PRUDENTIUS

XIII

Passio Cypriani.

PuNiCA terra tulit, quo splendeat omne quidquid

usquam est,
inde domo Cyprianum, sed decus orbis et magistrum.
est proprius patriae martyr, sed amore et ore noster.
incubat in Libya sanguis, sed ubique lingua pollet,
sola superstes agit de corpore, sola obire nescit, 5
dum genus esse hominum Christus sinet et vigere

mundum.
dum liber ullus erit, dum scrinia sacra litterarum,
te leget omnis amans Christum, tua, Cypriane, discet.
Spiritus ille Dei, qui fluxerat auctor in prophetas,
fontibus eloquii te caelitus actus inrigavit. 10

o nive candidius linguae genus ! o novum saporem !
ut liquor ambrosius cor mitigat, inbuit palatum,
sedem animae penetrat, mentem fovet et pererrat

artus,
sic Deus interius sentitur et inditur medullis.
unde bonum subitum terris dederis. Pater, revela. 15
derat apostolicis scriptis opulentus executor :
eligitur locuples facundia, quae doceret orbem
quaeque voluminibus Pauli famulata disputaret,
quo mage cruda hominum praecordia perpolita nossent
sive timoris opus seu mystica vel profunda Christi. 20
unus erat iuvenum doctissimus artibus sinistris,

" Bishop of Carthage and a voluminous writer. Before his
conversion he had been known as an orator and teacher of
rhetoric, and his literary style was highly esteemed. He
suJBFered martyrdom in 258.

' Perhaps the law of the Old Testament as contrasted by
St. Paul with the Gospel of Christ ; or possibly " the fear of the
Lord " as being " the beginning of wisdom."
328

CROWNS OF MARTYRDOM, XIII

XIII

The Passion of Cyprian.**

The Punic land bore Cyprian to give lustre to the
whole earth everywhere ; that was the home he
came from, but he was to be the glory and the
teacher of the world. As martyr he belongs to his
native country, but by his love and speech he is ours.
His blood rests in Africa, but his tongue is potent
everywhere ; it alone of all his body still survives in
life, it alone cannot die, as long as Christ shall suffer
the race of men to exist and the world to function.
As long as there shall be any book, any collections of
sacred writings, every lover of Christ will read thee,
Cyprian, and learn thy teachings. The Spirit of
God, which formerly flowed into the prophets to
inspire them, was sent from heaven and flooded thee
with streams of eloquence. What speech is thine !
It is purer than snow, and of a new savour ! Like an
ambrosial liquor which soothes the heart, bathing the
palate and penetrating to the seat of the soul, while
it sustains the spirit and spreads through the whole
frame, it makes us feel God within us entering
into our marrows. Show us, O Father, from whence
Thou didst give this unexpected blessing to the
world.

The apostolic writings wanted a powerful inter-
preter, and a richly-furnished eloquence was chosen
out to teach the world and to serve the works of Paul
as an expositor, whereby the raw minds of men should
be refined and come to know better both the work
of fear ^ and the deep mysteries of Christ. He was
pre-eminent among young men for skill in perverse

329

PRUDENTIUS

fraude pudicitiam perfringere, nil sacrum putare,
saepe etiam magicum cantamen inire per sepulcra,
quo geniale tori ius solveret aestuante nupta.
luxuriae rabiem tantae cohibet repente Christus, 25
discutit et tenebras de pectore, pellit et furorem,
inplet amore sui, dat credere, dat pudere facti.
iamque figura alia est quam quae fuit oris et nitoris :
exuitur tenui vultus cute, transit in severam,
deflua caesaries conpescitur ad breves capillos, 30
ipse modesta loqui, spem quaerere, regulam tenere,
vivere iustitia Christi, penetrare dogma nostrum,
his igitur meritis dignissimus usque episcopale
provehitur solium doctor, capit et sedile summum.
Valerianus opum princeps erat atque Gallienus ; 35
constituere simul poenam capitis Deum fatenti.
milia terrigenum spurcissima iusserant sacrari.
contra animos populi doctor Cyprianus incitabat,
ne quis ab egregiae virtutis honore discreparet,
neu fidei pretium quis sumere degener timeret. 40
esse levem cruciatum, si modo conferas futura,
quae Deus ipse viris intermina fortibus spopondit ;
merce doloris emi spem luminis et diem perennem,
omne malum volucri cum tempore transvolare cursim.
nil grave, quod peragi finis facit et quiete donat. 45
se fore principium pulchrae necis et ducem cruoris,

" Cyprian of Carthage is here confused with a certain
Cyprian of Antioch.
* See note on VI, 41.

33°

CROWNS OF MARTYRDOM, XIII

arts, would violate modesty by a trick, count nothing
holy, and often practise a magic spell amid the tombs
to raise passion in a wife and break the law of wed-
lock." But all at once Christ checked this great rage
of self-indulgence, scattered the darkness from his
heart, drove out its frenzy, and filled it with love of
Him, giving him the gift of faith and of shame for his
past behaviour. And now his face and his elegant
style changed from their former fashion ; his coun-
tenance lost the softness of its skin and went over to
an austere look, the flowing locks were clipped short,
his speech was sober, he looked for the hope of
Christ, holding to his rule, living according to his
righteousness, and seeking to fathom our doctrine.
So by these merits becoming most worthy he was
advanced to the bishop's throne to be teacher and
took the highest seat.

Valerian and Gallienus ^ were then at the head of
power, and together they decreed sentence of death
on any that confessed God, They commanded that a
multitude of unclean earth-born creatures be wor-
shipped as divine ; but Cyprian by his teaching was
rousing the spirit of his people against them, urging
that none should fall short of the honour due to
outstanding courage nor lapse and fear to take the
reward of faith. " The torture is but light," he told
them " if only you compare with it the things that
shall be, the unending joys which God himself has
promised to men if they are brave. The pain is but
the price we pay for the hope of light and eternal
day; all the ill passes quickly away with fleeting
time, and nothing is grievous to which an end brings
completion and gives rest." He himself, he said,
would be the first to go to a noble death and be

331

PRUDENTIUS

seque caput gladio submittere, sanguinem dicare ;
qui sociare animam Christo velit, ut comes sequatur.
his ubi corda virum Christo calefacta praeparavit,
ducitur ante alios proconsule perfurente vinctus. 50
antra latent Tyriae Carthaginis abditis reposta,
conscia tartareae caliginis, abdicata soli,
clausus in his specubus sanctus Cyprianus et catena
nexus utramque manum nomen Patris invocat su-

premi :
" omnipotens genitor Christi Deus et creator orbis, 55
Christe parens hominis, quern diligis et vetas perire,
ille ego, vipereis quem tu bonus oblitum venenis,
criminibus variis tinctum, miseratus abluisti
iamque tuus fieri mandas, fio Cyprianus alter
et novus ex veteri nee iarn reus aut nocens, ut ante. 60
si luteum facili charismate pectus expiasti,
vise libens tenebris ergastula caeca dissipatis,
eripe corporeo de carcere vinculisque mundi
hanc animam, liceat fuso tibi sanguine inmolari,
ne qua ferum reprimat dementia iudicem, tyranni
neu sciat invidia mitescere, gloriam negare. 66

da quoque ne quis iners sit de gvege quem tuum

regebam,
ne cadat inpatiens poenae titubetve quis tuorum,
incolumem ut numerum reddam tibi debitumque

solvam."
vocibus his Dominum permoverat ; influebat inde 70

*• So called because it was founded by Phoenicians from
Tyre.

CROWNS OF MARTYRDOM, XIII

their leader in suffering bloodshed ; he submitted his
head to the sword and made an offering of his blood ;
whosoever would unite his soul to Christ, let him
follow in his company. And when with such words
he had kindled men's hearts and made them ready
for Christ, he was taken away in bonds before all
others, for the governor was in a furious rage. There
is a dungeon hidden away at Tyrian « Carthage,
withdrawn from view, a place that knows the darkness
of hell and is disowned by the sun. Shut up in this
cavern, both his hands bound with a chain, the holy
Cyprian called on the name of the most high Father :
" Almighty God, Father of Christ and creator of the
world, and Christ the father of men, whom Thou
lovest and dost not suffer to perish, I am he on whom
Thou in thy goodness didst take compassion when I
was all defiled with the venom of serpents and
stained with many a sin, and didst wash me clean
and from henceforth bid me be thine, and I became
another Cyprian, a new man in place of the old, no
longer the guilty sinner I was before. If by thy
ready grace Thou didst cleanse my vile heart, be
pleased to visit the dark prison-house and scatter the
gloom. Take this soul of mine out of the prison of
the body and the bondage of the world ; let me shed
my blood in sacrifice to Thee ; let no forbearance
curb my judge's cruelty, nor the persecutor's hatred
be able to grow gentle and deny me the glory.
Grant too that none of the flock which I ruled for
Thee be backward, that none of thy people fail or
falter from being unable to bear the suffering, that I
may give back to Thee the number undiminished and
pay Thee what I owe." With these words he pre-
vailed upon the Lord, and thereafter the Spirit flowed

333

PRUDENTIUS

Spiritus in populum Carthaginis, auctor acrioris
ingenii, stimulis ut pectora subditis calerent
ad decus egregium discrimine sanguinis petendum,
non trepidare docens nee cedere nee dolore vinci,
laudis amore rapi, Christum sapere et fidem tueri. 75
fama refert foveam campi in medio patere iussam,
calce vaporifera summos prope margines refertam ;
saxa recocta vomunt ignem niveusque pulvis ardet,
urere tacta potens et mortifer ex odore flatus,
adpositam memorant aram fovea stetisse summa 80
lege sub hac, salis aut micam, iecur aut suis litarent
Christicolae, aut mediae sponte inruerent in ima

fossae,
prosiluere alacres cursu rapido simul trecenti,
gurgite pulvereo mersos liquor aridus voravit
praecipitemque globum fundo tenus inplicavit imo.
corpora candor habet, candor vehit ad superna

mentes, 86

"Candida Massa" dehinc dici meruit per omne

saeclum.

" This episode is entirely separate from the case of St.
Cyprian, and Prudentius says expressly that here he depends
on oral tradition (" fama refert "), whereas the martyrdom of
Cyprian is well documented (see the Acta Proconsularia in
Hartel's edition of Cyprian, Part iii, Vienna, 1871, pp. ex If.).
Augustine in his Exposition of Psalm xlix gives the number
of these martyrs as " more than 153," but his point is only
that they outnumbered the 153 fishes of John xxi, 6-11. He
does not mention the manner of their death, but one of the
" supposititious " sermons attributed to him (no. 317) implies
that they were put to death by the sword. The place of
their death was Utica, not Carthage. They came to be
known as " Martyres Candidae Massae," and Augustine (in

334

CROWNS OF MARTYRDOM, XIII

in upon the people of Carthage inspiring a bolder
temper, so that under his prompting their hearts
might be warmed to seek illustrious honour by the
hazarding of their blood, teaching them not to be
afraid nor give way nor be overcome by the pain,
but to be swept on by the love of glory, to think
like Christ and keep the faith.

Tradition tells that there was a pit which had been
opened by command in the midst of a piece of level
ground and filled nearly to the brim with smoking
lime, the heated stones pouring out fire, the snow-
white dust hot, capable of burning anything it
touched and killing with the smell of its breath.
They say an altar was set up by the top of the pit
and the order was that the Christians must either
offer in sacrifice a grain of salt or a sow's liver, or
else throw themselves into the depths in the midst of
the pit. Three hundred together sprang forward
eagerly with a quick rush and sank in the powdery
gulf, where the dry sea swallowed them, enveloping
the plunging mass in its lowest depths. Whiteness
possesses their bodies, and whiteness carries their
souls to heaven. " The White Throng " justly
gained its name from that day forth for ever more."

Sermon 306) explains the phrase as derived from their large
number (massa) and the splendour of their cause [Candida),
whereas Prudentius makes the adjective refer to the whiteness
of the lime which covered them. It has been suggested (c/.
AUard, op. cit., p. 116) that they were massacred and the
bodies buried in quicklime, and that this gave rise to the
tradition which Prudentius knew. It has also been conjec-
tured that Candida Massa may have been a place-name
(" Whitelands " ?), since in later Latin massa often means a
demesne ; but if this had been the force of the name Augustine
would surely have known it.

335

PRUDENTIUS

laetior interea iam Thascius ob diem suorum
sistitur indomiti proconsulis eminus furori.
edere iussus erat quid viveret: " unicultor," inquit,
" trado salutiferi mysteria consecrata Christi." 91
ille sub haec : " satis est iam criminis, ipse confitetur
Thascius, ipse lovis fulmen negat. expedite ferrum,
carnifices, gladio poenam luat hostis idolorum."
ille Deo meritas grates agit et canit triumphans. 95
flevit abire virum maesta Africa, quo docente facta

est
cultior, eloquio cuius sibi docta gloriatur ;
mox tumulum lacrimans struxit cineresque consecra-

vit.
desine flere bonum tantum, tenet ille regna caeli,
nee minus involitat terris nee ab hoc recedit orbe : 100
disserit, eloquitur, tractat, docet, instruit, prophetat.
nee Libyae populos tantum regit ; exit usque in ortum
solis et usque obitum, Gallos fovet, inbuit Britannos,
praesidet Hesperiae, Christum serit ultimis Hiberis,
denique doctor humi est, idem quoque martyr in

supernis, 105

instruit hie homines, illinc pia dona dat patronus.

336

CROWNS OF MARTYRDOM, XIII

Meanwhile Thascius," gladdened by his people's
end, was brought out ^ to face the proconsul's
ungovernable rage. Bidden to declare his way of
life, he said: " I am a worshipper of one God, and I
teach the holy mysteries of Christ our Saviour."
Whereupon the other cried: "Guilt enough!
Thascius himself admits it, and denies Jupiter's
thunderbolt. Get ready the steel, ye executioners.
Let this enemy of idols pay the penalty by the
sword." Cyprian gave God due thanks and sang in
triumph.

Africa wept in sorrow at the departure of the man
whose teaching advanced her in cultivation, and of
whose eloquence she boasts of having been the pupil.
Afterwards with tears she raised a tomb and con-
secrated his ashes. Weep no more for this great
blessing ! He has attained to the realms of heaven,
yet none the less he moves over the earth and does
not leave this world. He still discourses, still holds
forth, expounding, teaching, instructing, prophesy-
ing ; and not only does he direct the peoples of
Libya, but goes forth to the east and the west, nur-
turing the Gauls, training the Britons, keeping guard
over Italy, spreading the knowledge of Christ in
farthest Spain. Indeed he is both teacher on earth
and martyr too in heaven ; here he instructs men,
from there as their patron gives them gifts in love.

" Cyprian. In one of his letters (no. 66) he describes himself
as " Cyprianus, qui et Thascius."

* To a country house outside Carthage where the governor
was in residence (see the Acta Proconsularia, 2).

337

338

PRUDENTIUS

XIV

Passio Agnetis

Agnes sepulcrum est Romulea in domo,

fortis puellae, martyris inclytae.

conspectu in ipso condita turrium

servat salutem virgo Quiritium,

nee non et ipsos protegit advenas 5

puro ac fideli pectore supplices.

duplex corona est praestita martyri :

intactum ab omni crimine virginal,

mortis deinde gloria liberae.

aiunt iugali vix habilem tore 10

primis in annis forte puellulam
Christo calentem fortiter inpiis
iussis re'nisam, quo minus idolis
addicta sacram desereret fidem.
temptata multis nam prius artibus, 15

nunc ore blandi iudicis inlice,
nunc saevientis carnificis minis,
stabat feroci robore pertinax
corpusque duris excruciatibus
ultro offerebat non renuens mori. 20

turn trux tyrannus : "si facile est," ait,
" poenam subactis ferre doloribus
et vita vilis spernitur, at pudor
carus dicatae virginitatis est.
banc in lupanar trudere publicum 25

certum est, ad aram ni caput applicat
ac de Minerva iam veniam rogat,
quam virgo pergit temnere virginem.
omnis inventus inruet et novum
ludibriorum mancipium petet." 30

" baud," inquit Agnes, " inmemor est ita

CROWNS OF MARTYRDOM, XIV

XIV

The Passion of Agnes *

The grave of Agnes is in the home of Romulus ; *
a brave lass she, and a glorious martyr. Laid within
sight of their palaces, this maiden watches over the
well-being of Rome's citizens, and she protects
strangers too when they pray with pure and faithful
heart. A double crown of martyrdom was vouch-
safed to her, the keeping of her virginity untouched
by any sin, and then the glory of her dying by her
own will.

They say it happened that as a young girl in her
earliest years, scarce yet marriageable, but warm
with the love of Christ, she bravely withstood godless
commands, refusing to make herself over to idols
and desert her holy faith. For though she was first
assailed with many arts, now with seductive words
from a smooth-tongued judge, and again with
threats of cruel torture, she stood firm with strength
indomitable, and even offered her body for the sore
torment, not refusing to die. Then said the savage
persecutor: " If it is easy for her to overcome the
pains and bear the suffering and she scorns life as of
little worth, still the purity of her dedicated maiden-
hood is dear to her. I am resolved to thrust her into
a public brothel unless she lays her head on the altar
and now asks pardon of Minerva, the virgin whom
she, a virgin too, persists in slighting. All the young
men will rush in to seek the new slave of their sport."
" Nay," says Agnes, " Christ is not so forgetful of his

" The date of her martyrdom is uncertain ; it may have been
earlier than Diocletian's persecution.
* I.e. Rome.

339

PRUDENTIUS

Christus suorum, perdat ut aureum

nobis pudorem, nos quoque deserat.

praesto est pudicis nee patitur sacrae

integritatis munera pollui. 35

ferrum inpiabis sanguine, si voles,

non inquinabis membra libidine."

sic elocutam publicitus iubet

flexu in plateae sistere virginem.

stantem refugit maesta frequentia, 40

aversa vultus, ne petulantius

quisquam verendum conspiceret locum.

intendit unus forte procaciter

OS in puellam nee trepidat sacram

spectare formam lumine lubrico. 45

en ales ignis fulminis in modum

vibratur ardens atque oculos ferit.

caecus corusco lumine corruit

atque in plateae pulvere palpitat.

tollunt sodales seminecem solo 50

verbisque deflent exequialibus.

ibat triumphans virgo Deum Pattern

Christumque sacro carmine concinens,

quod sub profani labe periculi

castum lupanar nee violabile 55

experta victrix virginitas foret.

sunt qui rogatam rettulerint preces

fudisse Christo, redderet ut reo

lucem iacenti : tunc iuveni halitum

vitae innovatum visibus integris. 60

primum sed Agnes hunc habuit gradum
caelestis aulae, mox alius datur
ascensus ; iram nam furor incitat
hostis cruenti : " vincor," ait gemens,
" i, stringe ferrum, miles, et exere 65

340

CROWNS OF MARTYRDOM, XIV

own as to let our precious chastity be lost and
abandon us. He stands by the chaste and does not
suffer the gift of holy purity to be defiled. You may
stain your sword with my blood if you will, but you
will not pollute my body with lust." When she had
thus spoken he gave order to place the maid publicly
at a corner of the square ; " but while she stood
there the crowd avoided her in sorrow, turning their
faces away lest any look too rudely on her modesty.
One, as it chanced, did aim an impudent gaze at the
girl, not fearing to look on her sacred figure with a
lustful eye ; when behold, a fire came flying like a
thunderbolt and with its quivering blaze struck his
eyes, and he fell blinded by the gleaming flash and
lay convulsed in the dust of the square. His com-
panions lifted him from the ground between life and
death and bewailed him with words of lamentation
for the departed. But the maiden passed in triumph,
singing of God the Father and Christ in holy song
because, when an unholy peril fell on her, her vir-
ginity won the day, finding the brothel chaste and
pure. Some have told that being asked she poured
forth prayers to Christ that He would restore sight
to the prostrate sinner, and that then the breath of
life was renewed in the young man and his vision
made perfect.

But this was only the first step that Agnes took
towards the court of heaven ; then she was granted a
second ascent. For frenzy was working up her
blood-thirsty enemy's wrath. " I am losing the
battle," he complained. " Go draw the sword,

" Tradition said it was one of the arcades of the Stadium of
Domitian in the Campus Martius, on which of. the Augustan
History, Elagabalus, 26.

341

PRUDENTIUS

praecepta summi regia principis."

ut vidit Agnes stare trucem virum

mucrone nudo, laetior haec ait :

" exulto talis quod potius venit

vesanus, atrox, turbidus armiger, 70

quam si veniret languidus ac tener

mollisque ephebus tinctus aromate,

qui me pudoris funere perderet.

hie, hie amator iam, fateor, placet :

ibo inruentis gressibus obviam, 75

nee demorabor vota calentia :

ferrum in papillas omne recepero

pectusque ad imum vim gladii traham.

sic nupta Christo transiliam poli

omnes tenebras aethere celsior. 80

aeterne rector, divide ianuas

caeli obseratas terrigenis prius,

ac te sequentem, Christe, animam voca,

cum virginalem, tum Patris hostiam."

sic fata Christum vertice cernuo 85

supplex adorat, vulnus ut inminens

cervix subiret prona paratius.

ast ille tantam spem peragit manu,

uno sub ictu nam caput amputat ;

sensum doloris mors cita praevenit. 90

exutus inde spiritus emicat

liberque in auras exilit. angeli

saepsere euntem tramite candido.

miratur orbem sub pedibus situm,

spectat tenebras ardua subditas 95

ridetque solis quod rota circuit,

quod mundus omnis volvit et inplicat,

rerum quod atro turbine vivitur,

quod vana saecli mobilitas rapit :

342

CROWNS OF MARTYRDOM, XIV

soldier, and give effect to our lord the emperor's
sovereign commands." When Agnes saw the grim
figure standing there with his naked sword her glad-
ness increased and she said: " I rejoice that there
comes a man like this, a savage, cruel, wild man-at-
arms, rather than a listless, soft, womanish youth
bathed in perfume, coming to destroy me with the
death of my honour. This lover, this one at last, I
confess it, pleases me. I shall meet his eager steps
half-way and not put off his hot desires. I shall
welcome the whole length of his blade into my bosom,
drawing the sword-blow to the depths of my breast ;
and so as Christ's bride I shall o'erleap all the dark-
ness of the sky and rise higher than the ether. O
eternal ruler, open the gates of heaven which
formerly were barred against the children of earth,
and call, O Christ, a soul that follows Thee, a virgin's
soul and a sacrifice to the Father." So saying she
bowed her head and humbly worshipped Christ,
so that her bending neck should be readier to suffer
the impending blow; and the executioner's hand
fulfilled her great hope, for at one stroke he cut off
her head and swift death forestalled the sense of
pain. Now the disembodied spirit springs forth and
leaps in freedom into the air, and angels are round her
as she passes along the shining path. She marvels
at the world that lies beneath her feet; as she
mounts on high she looks at the darkness below and
laughs at the circling of the sun's orb, the turning
and intertwining of all the universe, the life that is
lived in the black whirlwind of circumstance, the

343

PRUDENTIUS

reges, tyrannos, imperia et gradus 100

pompasque honorum stulta tumentium,

argenti et auri vim rabida siti

cunctis petitam per varium nefas,

splendore multo structa habitacula,

inlusa pictae vestis inania, 105

iram, timorem, vota, pericula,

nunc triste longum, nunc breve gaudium,

livoris atri fumificas faces,

nigrescit unde spes hominum et decus,

et, quod malorum taetrius omnium est, 110

gentilitatis sordida nubila.

haec calcat Agnes ac pede proterit

stans et draconis calce premens caput,

terrena mundi qui ferus omnia

spargit venenis mergit et inferis ; 115

nunc virginali perdomitus solo

cristas cerebri deprimit ignei

nee victus audet tollere verticem.

cingit coronis interea Deus

frontem duabus martyris innubae : 120

unam decemplex edita sexies

merces perenni lumine conficit,

centenus extat fructus in altera.

o virgo felix, o nova gloria,
caelestis arcis nobilis incola, 125

intende nostris conluvionibus
vultum gemello cum diademate,
cui posse soli cunctiparens dedit
castum vel ipsum reddere fomicem.
purgabor oris propitiabilis 130

fulgore, nostrum si iecur inpleas,
nil non pudicum est quod pia visere
dignaris almo vel pede tangere.

344

CROWNS OF MARTYRDOM, XIV

vanities that the inconstant woyld seizes on, kings,
despots, power and rank, the pomp, of dignitaries
swollen with foolish pride, the masses of silver and
gold which all seek after with a furious thirst by
every wicked means, the gorgeously built dwellings,
the empty vanities of fancily embroidered garments,
anger, fear, desires, hazards, the alternations of long
sadness and short-lived joy, the smoking brands of
black spite that darken men's hopes and honour,
and the foulest of all their ills, the filthy clouds of
paganism. All this Agnes tramples on and treads
under foot as she stands and with her heel bears
down on the head of the fierce serpent which be-
spatters all earthly things in the world with his venom
and plunges them in hell; but now that he is sub-
dued by a virgin's foot he lowers the crests on his
fiery head and in defeat dares not to lift it up.
Meanwhile with two crowns God encircles the
unwedded martyr's brow ; recompense issuing sixty-
fold from eternal light makes the one, profit an
hundredfold is in the other.

O happy virgin, glory unknown before, noble
dweller in the height of heaven, on our gathered
impurities turn thy face with thy twin diadems,
thou to whom alone the Father of all has granted the
power to make a very brothel pure ! I shall be
cleansed by the brightness of thy gracious face if
thou wilt fill my heart. Nothing is impure which
thou dost deign to visit in love or to touch with thy
restoring foot.

345

TITULI HISTORIARUMi
(DITTOCHAEON)

I. DE Adam et Eva

Eva columba fuit tunc Candida ; nigra deinde
facta per anguinum malesuada fraude venenum
tinxit et innocuum maculis sordentibus Adam ;
dat nudis ficulna draco mox tegmina victor.

11. DE Abel et Cain

Fratrum sacra Deus nutu distante duorum 5

aestimat accipiens viva et terrena refutans.
rusticus invidia pastorem sternit : in Abel
forma animae exprimitur, caro nostra in munere
Cain.

^ The title is doubtful. Editions before that of Bergman give
Dittochaeon or Dittochaeum or, less commonly, Diptychon.
The latter is a conjecture, the former has som,e authority ; but
of Bergman's twelve MSS. five give no title, three give Tituli
Historiarum, one describes the verses as Tituli, three (A B M)
do not have these verses at all. The headings of the separate
quatrains vary considerably in the MSS.

" Scenes from the Old and New Testaments depicted on
the walls of a church. Paulinus of Nola (353-431) describes a
church which was decorated in this way (Carmen XXVII,

LINES TO BE INSCRIBED UNDER
SCENES FROM HISTORY"

(TWOFOLD NOURISHMENT)

I. Adam and Eve

pjve was then white as a dove, but afterwards she
was blackened by the venom of the serpent through
his deceitful tempting, and with foul blots she
stained the innocent Adam. Then the victorious
serpent gives them coverings of fig-leaves for their
nakedness.*

II. Abel and Cain

God's pleasure appraises differently the offerings
of two brothers, accepting the living and rejecting
the products of the earth. The farmer from jealousy
strikes down the shepherd. In Abel is shown forth
the figure of the soul, our flesh in the offering of
Cain.*'

511 flF.), and archaeology has revealed an example dating from
before the middle of the 3rd century at Dura-Europos in
Syria where the baptistery had paintings of this kind (see
Rostovtzefif, Dura-Europos and its Art, pp. 130—2 and plate
XXVIII).

* Genesis iii.

' Genesis iv.

347

PRUDENTIUS

III. DE NOE ET DlLUVlO

Nuntia diluvii iam decrescentis ad arcam
ore columba refert ramum viridantis olivae. 10

corvus enim ingluvie per foeda cadavera captus
haeserat ; ilia datae revehit nova gaudia pacis.

IV. DE Abraham et Hospitio eius

Hospitium hoc Domini est, ilex ubi frondea
Mambrae
armentale senis protexit culmen ; in ista
risit Sarra casa subolis sibi gaudia sera 15

ferri et decrepitum sic credere posse maritum.

V. MoNUMENTUM SaRRAE

Abraham mercatus agrum, cui conderet ossa
coniugis, in terris quoniam peregrina moratur
iustitia atque fides : hoc illi milibus emptum
spelaeum, sanctae requies ubi parta favillae est. 20

VI. SOMNIUM PhARAONIS

Bis septem spicae, vaccae totidem Pharaoni
per somnum visae portendunt dispare forma,
uberis atque famis duo per septennia tempus
instare ; hoc solvit patriarcha interprete Christo.

" Cf. Genesis viii, 7-11. Augustine (Quaestiones in Hepta-
teuchum, I, 13) says the question was often asked what became
of the raven, since the dove sent out after it returned because
she " found no rest for the sole of her foot," and many con-
jectured that the raven had settled on a (floating) body, which
the dove would not do.

* Genesis xviii.

* Genesis xxiii. ^ Genesis xli.

348

SCENES FROM HISTORY

III. Noah and the Flood

Telling that the flood is now abating, the dove
brings back to the ark in her mouth a branch of a
green olive tree. For the raven being possessed with
voracity had stayed among the loathsome bodies,
but the dove brings home the joyful news of the
gift of peace."

IV. Abraham and his Entertainment of
Guests

This is the lodging which entertained the Lord,
where a leafy oak at Mamre covered the old herds-
man's shelter. In this cabin Sarah laughed to think
that the joy of a child was offered to her late in
life, and that her husband in his decline could so
believe.^

V. Sarah's Tomb

Abraham purchased a field wherein to lay his
wife's bones, inasmuch as righteousness and faith
dwell as strangers on the earth. This cave he
bought at a great price, and here a resting place was
acquired for her holy ashes."

VI. Pharaoh's Dream

Twice seven ears of corn and as many cows appear-
ing to Pharaoh in his sleep portend by their different
figures that a time of plenty and a time of famine
over two spans of seven years are coming upon
him. This the patriarch expounds, learning its
meaning from Christ.**

349

PRUDENTIUS

VII. A Fratribus aonitus Ioseph
Venditus insidiis fratrum puer ipse vicissim 25
cratera in farris sacco clam praecipit abdi,
utque reos furti Ioseph tenet, auctio fallax
proditur, agnoscunt fratrem veniaque pudescunt.

VIII. Ignis in Rubo
Sentibus involitans Deus igneus ore corusco

conpellat iuvenem, pecoris tunc forte magistrum. 30

ille capit iussus virgam ; fit vipera virga.

solvit vincla pedum ; properat Pharaonis ad arcem.

IX. Iter per Mare

Tutus agit vir iustus iter vel per mare magnum,
ecce Dei famulis scissim freta rubra dehiscunt,
cum peccatores rabidos eadem freta mergant. 35
obruitur Pharao, patuit via libera Moysi.

X. MoYSES accepit Legem
Fumat montis apex divinis ignibus, in quo
scripta decem verbis saxorum pagina Moysi
traditur ; ille suos suscepta lege revisit,
forma sed his vituli solus deus et deus aurum. 40

" Genesis xxxvii-xlv. * Exodus iii-iv.

" Exodus xiv. "* Exodus xix, xxxii.

350

SCENES FROM HISTORY

VII. Joseph Recognised by his Brethren

The same boy who was sold by his brothers' strata-
gem gives in his turn secret order that a bowl be
hidden in a sack of corn ; and when Joseph detains
them on accusation of theft the treacherous sale is
discovered. They recognise their brother and are
put to shame by his forgiveness."

VIII. The Fire in the Bush

God in the form of fire playing on the thorn-bushes
with flashing countenance accosts a young man who
was at that time, as it chanced, the master of a herd.
He being bidden takes his rod, and the rod becomes a
serpent. He unlooses the ties on his feet, and
hastens to Pharaoh's court. ^"

IX. The Passage of the Sea

The righteous man passes on his way in safety
even through the great waters. Behold, the Red
Sea yawns apart for the servants of God, while the
same sea drowns the furious evil-doers. Pharaoh is
overwhelmed, but the way was free and open for
Moses."

X. Moses Has Received the Law

The mountain- top is smoking with the divine fire,
where the tables of stone inscribed with the ten
commandments are handed to Moses. Taking up
the law he returns to his people, but their only god is
in the shape of a calf, their god is gold.**

351

PRUDENTIUS

XI. Manna et Coturnices

Panibus angelicis albent tentoria patrum.
certa fides facti : tenet urceus aureus exim
servatum manna ; ingratis venit altera nubes
atque avidos carnis saturat congesta coturnix.

XII. Serpens aereus in Heremo

Fervebat via sicca heremi serpentibus atris, 45
iamque venenati per vulnera livida morsus
carpebant populum, sed prudens aere politum
dux cruce suspendit, qui virus temperet, anguem.

XIII. Lacus Myrrhae in Heremo

Aspera gustatu populo sitiente lacuna
tristificos latices stagnanti felle tenebat. 50

Moyses sanctus ait: "lignum date, gurgitem in

istum
conicite, in dulcem vertentur amara saporem."

XIV. Aelim Lucus in Heremo

Devenere viri Moysi duce, sex ubi fontes
et sex forte alii vitreo de rore rigabant
septenas decies palmas ; qui mysticus Aelim 55

lucus apostolicum numerum libris quoque pinxit.

XV. DuoDEciM Lapides in Iordane

In fontem refluo lordanis gurgite fertur,
dum calcanda Dei populis vada sicca relinquit ;
testes bis seni lapides, quos flumine in ipso
constituere patres in formam discipulorum. 60

° Exodus xvi, Cf. Hebrews ix, 4. ' Numbers xxi.

" Exodus XV. ^ Exodus xv, Luke x. See Apoth. 1005.
« Joshua ill, iv

352

SCENES FROM HISTORY

XI. The Manna and the Quails

The fathers' tents are white with bread that angels
sent. Belief in the fact is sure ; for a golden pitcher
holds manna kept from that time. To the ungrateful
people comes another cloud, and heaps of quails
glut their hunger for flesh."

XII. The Brazen Serpent in the Wilderness
The dry way through the wilderness was swarming
with deadly serpents and now their poisoned bites
were destroying the people with livid wounds ; but
the wise leader hangs up on a cross a serpent wrought
in brass to take its force from the venom. ^

XIII. The Lake of Myrrh in the Wilderness
The people thirsted, but the pond was harsh to the
taste, holding waters that were bitter in the mouth, a
pool of gall. Moses the holy one says : " Get me a
piece of wood. Throw it into this pool, and its
bitterness will be turned to a sweet savour." "

XIV. The Grove of Elim in the Wilderness
The people, led by Moses, came to a place where

they found six springs and again six more, with

glassy water giving moisture to seventy palm-trees.

This mystic grove of Elim represented the number

of the apostles in the Scriptures too.**

XV. The Twelve Stones in Jordan

Jordan with back-flowing stream moves towards

its source, leaving a dry crossing to be trodden by the

people of God ; witness the twelve stones which the

fathers set in the river itself, prefiguring the disciples.«

353

VOL. II. N

PRUDENTIUS

XVI. DoMus Raab Meretricis

Procubuit lericho, sola stant atria Raab.
hospita sanctorum meretrix (tanta est fidei vis)
incolumi secura domo spectabile coccum
ignibus adversis in signum sanguinis ofFert.

XVII. Samson

Invictum virtute comae leo frangere Samson 65
adgreditur ; necat ille feram, sed ab ore leonis
mella fluunt ; maxilla asini fontem vomit ultro :
stultitia exundat lymphis, dulcedine virtus.

XVIII. Samson

Ter centum vulpes Samson capit, ignibus armat,
pone faces caudis circumligat, in sata mittit 70

allophylum segetesque cremat : sic callida vulpes
nunc heresis flammas vitiorum spargit in agros.

XIX. David

David parvus erat, fratrum ultimus, et modo lesse
cura gregis, citharam formans ad ovile paternum,
inde ad delicias regis ; mox horrida bella 75

conserit et funda sternit stridente Golian.

" Joshua 11, vl. * Judges xiv, xv.

' See Hamart. 500. '' Judges xv.

* I Samuel xvi, xvll.

354

SCENES FROM HISTORY

XVI. The House of Rahab the Harlot

Jericho has fallen and only the house of Rahab
stands. The harlot who entertained the holy men —
so great is the power of faith — is without fear and
her house is saved ; she puts out her bit of scarlet
in face of the flames to catch the eye and be a token
of blood."

XVII. Samson

A lion tries to rend Samson, whose hair makes him
invincible. He slays the wild beast, but from the
lion's mouth flow streams of honey ; and the jawbone
of an ass pours forth water of itself. Foolishness
overflows with water, strength with sweetness.''

XVIII. Samson

Samson catches three hundred foxes and arms
them with fire, tying brands to their tails behind, and
lets them loose into the Philistines' " crops and
burns up their corn. Just so nowadays the cunning
fox of heresy scatters the flames of sin over the
fields.<^

XIX. David

David was a child, the youngest of his brothers,
and now in charge of Jesse's flock, tuning his harp
by his father's sheepfold, which was afterwards to be
for the king's pleasure. Later he makes fearful wars,
and with a whizzing sling lays low Goliath.*

355

PRUDENTIUS

XX. Regnum David

Regia mirifici fulgent insignia David,
sceptrum, oleum, cornu, diadema et purpura et ara.
omnia conveniunt Christo, chlamys atque corona,
virga potestatis, cornu crucis, altar, olivum. 80

XXL Aedificatio Templi

Aedificat templum Sapientia per Solomonis
obsequium ; regina austri grave congerit aurum.
tempus adest quo templum hominis sub pectore

Christus
aedificet, quod Graia colant, quod barbara ditent,

XXII. FiLii Prophetarum

Forte prophetarum nati dum ligna recidunt 85
fluminis in ripa, cecidit discussa bipennis.
gurgite submersum est ferrum, sed mox leve lignum
iniectum stagnis ferrum revocabile fecit.

XXIII. Hebraei in Captivitatem Ducti

Gens Hebraeorum peccamine capta frequenti
fleverat exilium dirae Babylonis ad amnes ; 90

tum patrios cantare modos praecepta recusat
organaque in ramis salicis suspendit amarae.

XXIV. DoMus EzECHiAE Regis

jHic bonus Ezechias meruit ter quinque per annos
praescriptum proferre diem legemque obeundi

I Kings v-x. * II ELings vi.

" Psalm cxxxvii.

356

SCENES FROM HISTORY

XX. The Kingship of David

The marvellous David's royal emblems shine
bright, — sceptre, oil, horn, diadem, purple robe and
altar. They all befit Christ, the robe and crown, the
rod of power, the horn of the cross, the altar, the oil.

XXI. The Building of the Temple

Wisdom builds a temple by Solomon's obedient
hands, and the queen of the South piles up a great
weight of gold. The time is at hand when Christ
shall build his temple in the heart of man, and Greece
shall reverence it and lands not Greek enrich it."

XXII. The Sons of the Prophets

It chanced that while the sons of the prophets
were cutting timber on the river's bank an axe-head
was struck from its shaft and fell. The iron sank in
the depths, but presently a light piece of wood
throwTi into the water brought the iron within
reach again.*

XXIII. The Hebrews Led into Captivity

The people of the Hebrews, made captive by
reason of their many sins, had wept over their exile
by the rivers of cruel Babylon. Then being bidden
to sing their native songs, they refuse, and hang
their instruments of music on the branches of the
bitter willow tree."

XXIV. The House of King Hezekiah

Here good Hezekiah gained the privilege of post-
poning his appointed day and delaying the law of

357

PRUDENTIUS

tendere, quod gradibus quos vespera texerat
umbra 95

lumine perfusis docuit sol versus in ortuiri.

XXV. Mariae Angelus Gabriel Mittitur

Adventante Deo descendit nuntius alto
Gabriel Patris ex solio sedemque repente
intrat virgineam. " Sanctus te Spiritus," inquit, 99
" inplebit, Maria, Christum paries, sacra virgo."

XXVI. CiviTAs Bethlem

Sancta Bethlem caput est orbis quae protulit
lesum,
orbis principium, caput ipsum principiorum.
urbs hominem Christum genuit, qui Christus agebat
ante Deus quam sol fieret, quam lucifer esset.

XXVII. Magorum Munera

Hie pretiosa Magi sub virginis ubere Christo 105
dona ferunt puero myrrhaeque et turis et auri.
miratur genetrix tot casti ventris honores,
seque Deum genuisse hominem, Regem quoque
summum.

XXVIII. AB Angelis Pastores admoniti

Pervigiles pastorum oculos vis luminis inplet
angelici natum celebrans de virgine Christum. 110

II Kings XX. ^" Luke i.

Cf. Matthew ii, 6. ■* Matthew ii.

358

SCENES FROM HISTORY

death for fifteen years ; and this the sun proved by
returning towards his rising and bathing in light the
degrees which evening had covered with its shadow.**

XXV, The Angel Gabriel is Sent to Mary

The coming of God being at hand, Gabriel comes
down as a messenger from the Father's throne on
high and unexpectedly enters a virgin's dwelling.
" The Holy Spirit," he says, " will make thee with
child, Mary, and thou shalt bear the Christ, thou
holy virgin." *

XXVI. The City of Bethlehem

Holy Bethlehem is the head of the world, for it
brought forth Jesus from whom the world began,
himself the head and source of all beginnings. This
city gave birth to Christ as man, yet this Christ lived
as God before the sun was made or the morning star
existed."

XXVII. The Gifts of the Wise Men

Here the wise men bring costly gifts to the child
Christ on the virgin's breast, of myrrh and incense and
gold. The mother marvels at all the honours paid
to the fruit of her pure womb, and that she has given
birth to one who is both God and man and king
supreme.**

XXVIII. The Shepherds Warned by the

Angels

The strong angelic light fills the shepherds' wake-
ful eyes, publishing abroad the birth of Christ from

359

PRUDENTIUS

inveniunt tectum pannis ; praesepe iacenti
cuna erat ; exultant alacres et numen adorant.

XXIX. OcciDUNTUR Infantes in Bethlem

Inpius innumeris infantum caedibus hostis
perfurit Herodes, dum Christum quaerit in illis.
fumant lacteolo parvorum sanguine cunae 115

vulneribusque madent calidis pia pectora matrum.

XXX. Baptizatur Christus

Perfundit fluvio pastus Baptista locustis
silvarumque favis et amictus veste cameli ;
tinxerat et Christum, sed Spiritus aethere missus
testatur tinctum qui tinctis crimina donet, 120

XXXI. Pinna Templi

Excidio templi veteris stat pinna superstes ;
structus enim lapide ex illo manet angulus usque
in saeclum saecli, quern sprerunt aedificantes ;
nunc caput est templi et lapidum conpago novorum.

XXXII. Ex Aqua Vinum

Foedera coniugii celebrabant auspice coetu 125
forte Galilei ; iam derant vina ministris ;

" Luke ii. "• Matthew ii.

<■ Matthew iii.

** Cf. Matthew xxi, 42, Psalm cxviii, 22.

360

SCENES FROM HISTORY

a virgin. They find Him wrapped in swaddling-
clothes, and a manger was the cradle in which He
lay. They rejoice with great gladness and worship
his divinity."

XXIX. The Babes Are Slain in Bethlehem

The wicked enemy Herod slaughters countless
babes, raging furiously in the search for Christ among
them. The cradles reek with the milky blood of the
little ones, and the mothers' loving breasts are wetted
from the hot wounds.*

XXX. Christ is Baptised

The Baptist, who fed on locusts and on honey from
the woods and clothed himself in camel's hair, bathes
his followers in the stream. He baptised Christ too,
when suddenly the Spirit sent from heaven bears
witness that it is He who forgives sin to the baptised
who has himself been baptised.''

XXXI. The Pinnacle of the Temple

A pinnacle stands surviving the destruction of the
old temple ; for the corner built with that stone
which the builders rejected remains for all time,
and now it is the head of the temple and the joint
which holds new stones together.''

XXXII. Water Changed into Wine

It chanced that people of Galilee were celebrating
a union in marriage in the presence of a company of
well-vdshers, and now the servants were short of

361

PRUDENTIUS

Christus vasa iubet properanter aquaria lymphis
inpleri ; inde meri veteris defunditur unda.

XXXIII. Piscina Siloa

morborum medicina latex, quern spiritus horis
eructat variis fusum ratione latent! ; 130

Siloam vocitant, sputis ubi conlita caeci
lumina Salvator iussit de fonte lavari.

XXXIV. Passio Iohannis

Praemia saltatrix poscit funebria virgo
Iohannis caput, abscisum quod lance reportet
incestae ad gremium matris ; fert regia donum 135
psaltria respersis manibus de sanguine iusto.

XXXV. Per Mare ambulat Christus
It mare per medium Dominus fluctusque liquentes
calce terens iubet instabili descendere cumba
discipulum, sed mortalis trepidatio plantas
mergit ; at ille manum regit et vestigia firmat. 140

XXXVI. Daemon missus in Porcos

Vincla sepulcrali sub carcere ferrea daemon
fregerat : erumpit pedibusque advolvitur lesu.
ast hominem Dominus sibi vindicat et iubet hostem
porcorum furiare greges ac per freta mergi.

" John ii. * John v and ix.

" Matthew xiv. <* Matthew xiv.

« Mark v.

362

SCENES FROM HISTORY

wine, Christ bids them quickly fill water-pots with
water, and there is poured out from them a stream of
old wine unwatered."

XXXIII. The Pool of Siloam

The water is a remedy for diseases ; it is emitted
with a gush at different times, and the cause of its
flowing is unknown. Men call it Siloam; here the
Saviour smeared a blind man's eyes with his spittle
and bade him wash them in the water of the spring.''

XXXIV. The Passion of John

A dancing-girl demands a deathly fee, the head of
John cut off so that she may carry it back on a plate
to lay it in her impure mother's lap. The royal
artiste bears the gift, her hands bespattered with
righteous blood."

XXXV. Christ Walks on the Sea

The Lord passes over the midst of the sea, and as
He treads with his foot on the flowing waters bids his
disciple come down from the rocking boat. But the
mortal man's fear makes his feet sink. Christ
takes him by the hand and leads him, and makes
his steps firm.**

XXXVI. The Devil Sent into the Swine

A devil had broken his bonds of iron in the prison
of a tomb; he bursts out and throws himself at
Jesus' feet. But the Lord claims the man for him-
self and bids his enemy drive the herds of swine mad
and plunge into the sea.*

3^3

PRUDENTIUS

XXXVII. QuiNQUE Panes et duo Pisces

Quinque Deus panes fregit piscesque gemellos,
his hominum large saturavit milia quinque. 146

inplentur nimio micarum fragmine corbes
bis seni, aeternae tanta est opulentia mensae.

XXXVIII. Lazarus suscitatus a Mortuis

Conscius insignis facti locus in Bethania
vidit ab inferna te, Lazare, sede reversum. 150

apparet scissum fractis foribus monumentum,
unde putrescentis redierunt membra sepulti.

XXXIX. Ager Sanguinis

Campus Acheldemach sceleris mercede nefandi
venditus exequias recipit tumulosus humandas.
sanguinis hoc pretium est Christi. luda eminus
artat 155

infelix collum laqueo pro crimine tanto.

XL. DoMus Caiphae

Inpia blasphemi cecidit domus ecce Caiphae,
in qua pulsata est alapis facies sacra Christi.
hie peccatores manet exitus, obruta quorum
vita ruinosis tumulis sine fine iacebit. 160

xli. columna ad quam flagellatus est
Christus
Vinctus in his Dominus stetit aedibus, atque
columnae
adnexus tergum dedit ut servile flagellis.

" Matthew xiv. * John xi.

•^ Matthew xxvii. Cf. Acts i, 19.
" Cf. Mark xiv, 53 ff.

364

SCENES FROM HISTORY

XXXVII. The Five Loaves and Two Fishes

God broke five loaves and a pair of fish and with
these fed five thousand people full with abundance.
Twelve baskets are filled with the excess of broken
morsels ; such are the riches of the everlasting
table."

XXXVIII. Lazarus Raised from the Dead

A spot in Bethany was witness of a glorious deed
when it saw thee, Lazarus, returned from the abode
of death. The tomb is seen cleft open, its doors
broken, whence the body has come back after it was
mouldering in the grave.''

XXXIX. The Field of Blood

The field Aceldama, which was sold for the price
of a sin unspeakable, receives bodies for burial and
is covered with graves. This is the price of the
blood of Christ. The unhappy Judas, hanging off the
ground, draws a noose tight about his neck for his
great crime.''

XL. The House of Caiaphas

You see the unholy house of Caiaphas the false
accuser has fallen, the house in which Christ's sacred
face was buffeted. This is the end that awaits
sinners ; their life will lie for ever buried in heaps of
ruins.*^

XLI. The Pillar at which Christ Was
Scourged

In this house stood the Lord bound and tied to a
pillar, and submitted his back like a slave's to the

365

PRUDENTIUS

perstat adhuc templumque gerit veneranda columna,
nosque docet cunctis inmunes vivere flagris.

XLII. Passio Salvatoris

Traiectus per utrumque latus laticem atque
cruorem 165

Christus agit : sanguis victoria, lympha lavacrum est.
tunc duo discordant crucibus hinc inde latrones
contiguis : negat ille Deum, fert iste coronam.

[XLIII. Sepulcrum Christi

Christum non tenuit saxum, non claustra sepulcri ;
mors illi devicta iacet, calcavit abyssum. 170

sanctorum populus superas simul ivit ad oras ;
seque dedit multis tactuque oculisque probandum.] ^

XLIV. MoNs Oliveti

Montis oliviferi Christus de vertice sursum
ad Patrem rediit signans vestigia pacis.
frondibus aeternis praepinguis liquitur umor, 175
qui probat infusum terris de chrismate donum.

^ This quatrain has little or no MS. authority. It was first
printed by two editors of the sixteenth century, Qiselinus (in his
second edition) and Fabricius.

" This tradition is mentioned by Jerome {Epist. 108, 9) :
among the sights of Palestine Paula saw the pillar " ad quam
vinctus (Dominus) dicitiu" flagellatus," now part of the fabric
of a church.

* Mark xv, 15.

" John xix, 34, Luke xxiii, 39.

<* Matthew xxvii, 52-3, xxviii, Luke xxiv, 39, John xx, 27.

366

SCENES FROM HISTORY

scourging. This pillar, worthy of all reverence, still
stands and supports a church," teaching us to live in
freedom from all whips.''

XLII. The Saviour's Passion

Pierced through either side, Christ gives forth
water and blood. The blood is victory, the water
baptism. At this time two robbers on crosses close
by on either hand are at variance ; the one denies
God, the other wins the crown."

[XLIII. The Burial-place of Christ

Neither stone nor the bars of the grave have held
Christ captive. Death lies vanquished by Him, He
has trodden on the pit. With Him a multitude of
the saints passed to the heavenly regions ; and He
presented himself to many to be proved by touch
and sight.] ^

XLIV. The Mount of the Olive Grove

From the top of the mount where the olive trees
grow Christ returned to the Father, imprinting there
the footmarks « of peace. A liquor passing rich
flows from the everlasting boughs, showing that the
gift of unction has been poured on the earth./

* According to old tradition Christ ascended from the
middle summit of Olivet. A stone enclosed in an ancient
oratory at the site is said to bear the imprint of Christ's foot.
The ohve is itself symbolic of peace (cf. Cath. iii, 55).

^ Cf. Acts i, 9-12.

367

PRUDENTIUS

XLV. Passio Stephani

Primus init Stephanus mercedem sanguinis imbri
adflictus lapidum ; Christum tamen ille cruentus
inter saxa rogat ne sit lapidatio fraudi
hostibus. o primae pietas miranda coronae ! 180

XLVI. Porta speciosa

Porta manet templi, Speciosam quam vocitarunt,
egregium Solomonis opus ; sed maius in ilia
Christi opus emicuit ; nam claudus surgere iussus
ore Petri stupuit laxatos ^ currere gressus.

XLVII. Visio Petri

Somniat inlapsum Petrus alto ex aethere discum
confertum omnigenis animalibus : ille recusat 186
mandere, sed Dominus iubet omnia munda putare.
surgit et inmundas vocat ad mysteria gentes.

XL VIII. Vas Electionis

' Hie lupus ante rapax vestitur vellere molli :
Saulus qui fuerat, fit adempto lumine Paulus. 190
mox recipit visum, fit apostolus ac populorum
doctor et ore potens corvos mutare columbis.

^ Some M88. have damnatos.

" Acts vii. Stephanos in Greek = crown.

* Acts ill. " Acts X.

•* Acts ix.

368

SCENES FROM HISTORY

XLV. The Passion of Stephen

Stephen is the first to enter into the reward for
blood, being dashed down under a rain of stones.
But while he is bleeding amid the stones he asks
Christ that the stoning may not be laid to his enemies'
charge. How marvellous the love shown by the first
who won the crown ! *

XLVI. The Beautiful Gate

The gate of the Temple which men called the
Beautiful still stands. It is the illustrious work of
Solomon, but at that gate a greater work of Christ
shone forth. For a lame man bidden by Peter's lips
to rise was amazed to find his feet loosened and able
to run.**

XLVII. Peter's Vision

Peter dreams that a dish filled with all kinds of
beasts has come down from high heaven. He refuses
to eat, but the Lord bids him count all clean. He
arises, and calls the unclean nations into the know-
ledge of the divine mysteries."

XLVIII. The Chosen Vessel

Here one who was formerly a ravening wolf is
clothed in a soft fleece. He who was Saul loses his
sight and becomes Paul. Then he receives his vision
again and is made an apostle and a teacher of the
nations, having power with his lips to change crows
into doves.'*

369

PRUDENTIUS

XLIX. Apocalypsis Iohannis
Bis duodena senum sedes patetis citharisque
totque coronarum fulgens insignibus agnum
caede cruentatum laudat, qui evolvere librum 195
et septem potuit signacula pandere solus.

370

SCENES FROM HISTORY

XLIX. The Revelation of John

Four and twenty elders seated and resplendent
with vessels and harps and each his crown of honour
are praising the Lamb that is bloodstained from the
slaughter, and that alone has been able to unroll the
book and undo the seven seals."

• Revelation iv, 4, v

371

<EPILOGUS>^

572

Inmolat Deo Patri
pius, fidelis, innocens, pudicus

dona conscientiae,
quibus beata mens abundat intus.

alter et pecuniam 5

recidit, unde victitent egeni.

nos citos iambicos
sacramus et rotatiles trochaeos

sanctitatis indigi
nee ad levamen pauperum potentes. 10

approbat tamen Deus
pedestre carmen et benignus audit.

multa divitis domo
sita est per omnes angulos supellex :

fulget aureus scyphus 15

nee aere defit expolita pelvis,

est et olla fictilis
gravisque et ampla argentea est parapsis,

sunt eburna quaepiam,
nonnulla quercu sunt cavata et ulmo. 20

omne vas fit utile
quod est ad usum congruens erilem ;

instruunt enim domum
ut empta magno, sic parata ligno,

me paterno in atrio 25

ut obsoletum vasculum caducis

Christus aptat usibus
sinitque parte in anguli manere.

<EPILOGUE>

To God the Father he who is devout, faithful,
guiltless and pure offers the gifts of his conscience,
which the blessed soul within him has in plenty ;
another again cuts his wealth short to give a living
to the needy. For my part I dedicate my swift
iambics and quick-running trochees," for I lack
holiness and am not rich enough to relieve the poor.
Yet God accepts the uninspired song and in kindness
listens to it. In the rich man's house there are many
furnishings set in every corner ; there is the shining
golden cup, and the basin of bronze finely wrought is
there, and the earthenware pot, and the heavy, broad
tray of silver ; there are pieces made of ivory, and
some hollowed out of oak or elm.^ There is a use for
every vessel that is fitted for the master's service,
for the house is furnished both with things that cost a
great price and things made of wood. As for me, in
his Father's house Christ fits me, as a poor, outworn
vessel, for transitory services, and suffers me to keep

" In these couplets the first line is trochaic, the second
iambic.

" Cf. II Timothy ii, 20-21.

^ These verses are absent from the two oldest MSS. ; in some
they are misplaced ; and they do not bear the title Epilogus.

PRUDENTIUS

munus ecce fictile
inimus intra regiam salutis. 30

attamen vel infimam
Deo obsequellam praestitisse prodest.

quidquid illud accidit,
iuvabit ore personasse Christum.^

^ Many MSS. in which line 1 is omitted (thus leaving the
sentence incomplete) add after 34 the line quo regente vivimus,
which had apparently been inserted at some early time to equalise

374

EPILOGUE

a place in a corner. You see me do but the office of
earthenware in the court of salvation ; yet it is good
to have rendered even the lowest service to God.
Whatever be the worth of my performance, it will
be my happiness to have sung with my lips of Christ.

the numbers of the longer and the shorter lines ; but the Hippo-
nactean couplet, as in Horace, Odes II, 18, begins tvith the
shorter line.

375

INDEX

A. = Apotheosis, 0. = Liber Oathemerinon, E. = Bpilogus, H. = Hamarti-
genia, Pe. = Peristephanon Liber, Pr. = Praefatio, Ps. = Psychomachia,
S. = Contra Orationem Symmachi, T. = Hymnus de Trinitate (vol. I p. 116),
TH. = Tituli Historiarum.

Aaron, Ps. 548, 884

Abel, H. pr., Pe. V 372; X 829;

TH. II
Abram, Abraham, 0. X 153; XII 43;

A. 28, 363, 364, 373; Ps. pr.;

TH. IV; V
Absalom, H. 564, 577, 580
Aceldama, TH. XXXIX
Acestes, S. II 302
Achar, Ps. 537
Acheron, C. V 128
Acisclus, Pe. IV 19
Actium, S. II 528
Adam, 0. Ill 113, 185; IX 17, 92

A. 691, 911, 926, 1007, 1009; H

697, 846; Ps. 224, 226; S. II 828

Pe. X 622 ; TH. I
Adonis, Pe. X 228
Adulterium (personified), H. 397
Aegis, S. II 535, 652; Pe. X 275
Aemilianus, Pe. VI 13, 32, 34, 48, 121
Aeneades, A. 447 ; S. I 286 ; H 542
Aeolia, S. I 308

Aesculapius, A. 205; Pe. X 257
Africa, Pe. XIII 96. v. Libya.
Agnes, Pe. XIV
Agrippina, S. II 669
Alamannus, 8. II 809
Alaric, S. II 696
Alba, Pe. XI 203
Alcides, S. I 226. v. Hercules.
Alcmena, Pe. X 227
Alexander the Great, S. II 547
Algidus, S. II 534
AUophilus (= Philistine), H. 500 ;

TH. XVIII
Almo, Pe. X 160
Alps, S. I 467 ; Pe. II 538

Amalec, 0. XII 171

Ambacum, 0. IV 59

Ambitio (personified), H. 399

Ammon, A. 443 ; S. II 355

Amor (personified), Ps. 436

Amor Habendi (personified), Ps. 478

Amorites, H. 413

Amyclae, S. U 548

Ana, Pe. Ill 188

Anchises, S. I 167

Ancus, S. I 193

Anguis (= Satan), C. X 164; H. 711;

TH. I. V. Satan.
Anguis (constellation), A. 618
Anicius, S. I 552
Anniades, S. I 551
Antichrist, 0. VI 102
Antinous, 8. I 271
Antiochus, S. II 562
Anubis, A. 196; S. II 354, 532
Anxietas (personified), Ps. 464
Apelles, 8. II 46
Apodemius, Pe. IV 160
Apollo, A. 402, 458; S. I 262; II

524, 567; Pe. Ill 76; X 189. v.

Oynthius, Phoebus.
Appenninlcola, S. II 521
Arcadia, S. I 227
Arcadius (emperor), S. II 7, 12, 17, 67,

655
Arctoa Sidera, 0. XII 13
Arelas, Pe. IV 35
Argo, S. I 117
Argos, S. II 492
Ariadne, S. I 137, 142
Aristo, Pe. X 896, 968, 981, 1001
Aristotle, A. 202
Arius, Ps. 794

377

INDEX

Asclepiades, Pe. X 42, 76, 108, 111,
392, 446, 548, 676, 687, 793, 811,
821, 866, 911, 921, 961, 1002, 1102,
1112

Asia, S. II 522

Assyria, A. 145; H. 449; Ps. 60;
S. II 550

Athens, S. n 353, 969

Atlas, A. 433

Attis, S. II 52 ; Pe. X 197

Augurius, Pe, IV 21-28, VI

Augustus, S. I 247, 257, 259, 261,
292; II 533; (= Valerian) Pe. II
119; (=Honorius) S. II 764. v.

Aurora, 0. I 22; A. 612; Ps. 830;

S. II 599
Avaritia (personified), Ps. 454, 469,

481, 508, 585
Aventine Hill, S. I 121
Avernus, H. 128, 826, 962; Ps. 92;

8. I 389

Baal, 0. XII 196 ; A. 325

Babylon, 0. IV 43 ; A. 129 ; H. 448 ;

S. II 550; Pe. VI 110; TH. XXIII
Bacchus, S. I 122, 129, 188, 628; II

858; Pe. X 279. v. Bromius,

Liber, Lyaeus.
Bactra, A. 612
Baiae, S. II 741
Barchinon, Pe. IV 33
Bassi, S. I 558
Beelzebub, Pe. V 267
BeUades, H. 610
Belial, H. 520 ; Ps. 714
Bellona, Ps. 236, 557, S. II 600
Berecyntus, S. II 51
Bestiarii, H. 371-374
Bethania, TH. XXXVIII
Bethlehem, 0. VII 1; XII 78, 105;

Pe. X 737; TH. XXVI, XXIX
Bible, A. 15, 107, 110, 217, 312, 594;

H. 181, 777; S. II 337; Pe. V

181-182, TH. XrV
Boaz, H. 786
Brennus, S. II 562
Britons, Pe. XIII 103
Bromius, S. I 131; II 496. v.

Bacchus.
Brutus, S. I 556

Oaecilianus, Pe. IV 156

Caelum, S. I 53

Caesar (= 0. Julius), Pe. II 14;

(= Augustus), S. 1 250 ; (= Valerian),

Pe. II 95, 97 ; (= GaUienus), Pe.

VI 41 ; (= Maximian), Pe. I 34,

62 ; V 66 ; (= emperor), Pe. V 108.

V, Augustus.
Oaesaraugusta, Pe. IV 3, 54, 83, 142.

197
Caiaphas, TH. XL
Cain, H. pr. ; H. 1 ; TH. II
Oalagurris, Pe. I 5 ff. ; IV 31 ; VIII
Camena, 0. Ill 26 ; IX 3 ; S. II 47 ;

Pe. VI 153. t). Musa.
Oamillus, S. II 558, 722 ; Pe. II 14
Campania, S. II 746 ; Pe. XI 208
Oanaanites, H. 409
Cancer (constellation), A. 619
Candida Massa, Pe. XIII 87
Oannae, S. U 569
Canopus, S. II 922; Pe. Ill 59; X

255
Capitol, A. 444; S. I 182, 216, 534,

631 ; II 688, 834. v. Tarpeius.
Capua, S. n 742 ; Pe. XI 208
Carrhae, S. II 574
Carthage, S. I 184; II 246, 497, 739,

945; Pe. IV 17, 61 ; XIII 1, 51, 71
Oassianus (of Tingis), Pe. IV 45;

(of Forum Cornelii), Pe. IX
Castor and Pollux, S. I 227
Catiline, S. I 629
Cato, S. I 545 ; Pe. II 446
Caucasus, A. 429
Ceres, S. II 563, 918 ; Pe. X 236
Cethegus, S. I 627
Ohaldaea, A. 617
Charon, H. 502 ; S. I 386
Charybdis, C. VI 107 ; A. 747 ; S. II

900
Chelidonius, Pe. I; IV 31 ; VIII:

XI 237
Cherubin, C. IV 4
Christ passim.
Christianus, Pe. II 59, 430, 434;

V 64, 377; IX 30; X 57, 406, 443,

1002
Christicola, C. Ill 56; VIII 80; X

57; A. 485; Ps. 13, 96, 526; 8.

I pr. 79 ; S. I 481 ; U 1003 ; Pe.

Ill 28, 72; VI 25; XI 39. 80:

XIII 82
Churches, C. V 137-152; S. I 685;

Pe.II527; III 186-200; V 613-620;

XI 169-230; XII 31-64
Cicero, S. I 626, 634
Cittaeus, H. 420

37«

INDEX

Civilis Discordia (personified), Ps. 477

Claudia, Pe. II 528

Cleopatra, S. II 354

Oloacina, A. 197

Oocytus, S. I 91

CoUine Gate, II 686, 740

Coluber (= Satan), C. Ill 126 ; Pe.

VI 23. V. Satan.
Oommenta (personified), Ps. 465
Concordia (personified), Ps. 644, 670,

690, 734, 747, 749, 800, 801, 824
Conplutum, Pe. IV 43
Constantine, S. I 468
Corduba, Pe. IV 19
Corinth, S. II 352
Gorruptela (personified), Ps. 465
Corvinus, S. II 566
Oorybantes, S. II 515
Cossus, Pe. II 14
Cottian Alps, Pe. II 539
Crassus, S. II 575
Crementius, Pe. IV 182
Cremera, S. II 571
Crete, S. II 492, 515, 861. v.

Gnosius.
Crimina (personified), Ps. 468
Cucufates, Pe. IV 33
Culpae (personified, = Vitia), Ps.

683, 817
Cultura Veterum Deorum (personified),

Ps. 29
Oumae, A. 442
Oura (personified), Ps. 464
Curetes, S. II 861
Curius, S. II 558
Cybele, Cybebe, S. II 51, 521; Pe.

X 196. V. Idaea Mater, Iliaca

Mater, Mater Deorum, Megalesius
Oyllenius, A. 412. v. Mercury.
Cynicus, A. 201
Cynthius, S. II 493. v. Apollo.
Cyprian, Pe. IV 18 ; XI 237 ; XIII

V. Thascius.
Cypris, Pe. X 230. v. Venus.
Oytherea, A. 189; S. I 166; II 494.

V. Venus.

Daemon (= Satan), H. 622; S. II
889; Pe. II 505; X 1088. v.
Satan.

Dahans, S. II 808

Danae, S. I 68

Daniel, 0. IV 37-72

Datianus, Pe. V 13 £E., 40, 94, 130,
175, 250, 378, 422

David, C. IX 4; Xn 49, 96; A. 418,

999, 1012; H. 563, 574, 787; Ps.

292, 386, 807; Pe. X 838; TH.

XIX, XX
Deacons, Pe. II 37-44; V 30-32
Decius, S. II 672
Delphi, A. 438; S. II 493; Pe. X

188
Deucalion, A. 292
Di Manes, S. I 403, 404
Diana, A. 457; S. I 365, 366; II 495,

525; Pe. X 281. v. Hecate, Trivia.
Dicte, S. II 515
Diespiter, S. II 860
Diomedes, S. II 544
Dionysia, S. II 858
Dis, S. I 379. V. Orcus, Pluto.
Discordia (personified), H. 395; Ps.

442, 477, 683, 709
Doctrina (personified), H. 399
Dodona, A. 441

Dolus (personified), H. 397 ; Ps. 465
Draco (= Satan), C. Ill 111 ; Pe. I

36 ; XIV 113 ; TH. I. v. Satan.
Drusus, S. II 558
Dryades, S. I 303

Ebionites, A. 552-781

Ecolesia, C. XII 187; Pe. II 82, 114,

159, 305
Eden, cm 101-124; Ps. 224
Egypt, 0, XII 159, 203; A. 360;

H. 470; 8.11529,933; Pe. II381;

X 254. V. Canopus, Memphis,

Nile, Nilicola, Pelusiacus, Pharos.
Eleazar, C. X 154
Elijah, C. VII 26 ; Pe. V 405
Elim, TH. XIV
Elisabeth, A. 587
Eloquium (personified), H. 400
Emerita, Pe. Ill 3, 38, 186; IV 37
Bmeterius, Pe. I ; IV 31 ; VIII
Emmanuel, 0. VII 180; A. 604
Encratis, Pe. IV 109
Ephesus, S. II 495
Bphraim, C. XII 189
Epona, A. 197
Erebus, S. I 360
Erinys, Ps. 566
Eryx, S. I 186
Esaias, A. 595 ; Pe. V 624
Ethici, H. 581
Etna, S. I 308
Etruscus, S. II 518 ; Pe. XI 206. v.

Tuscus.

379

INDEX

BulaUa, Pe. Ill; IV 38; XI 238
Eulogius, Pe. rv 21-28 ; VI
Eumenides, S. I 356 ; Ps. 4.66
Eumorphio, Pe. V 466
Euphrates, H. 497
Europa, S. I 61
Europe, S. 11 491
Euvaei, H. 422
Evander, S. I 550 ; II 302
Eve, 0. Ill 112 ; U. 741 ; TH. I
Evotius, Pe. IV 157
Ezechias, TH. XXIV

Fabii, S. II 573
Fabius Maximus, S. II 748
Facundia (personified), H. 401
Falernum, 0. IX 28; Ps. 368; S. I

127
Famis (personified), Ps. 464, 479
Fasting, 0. VII; VIII; Pe. VI 54-57
Fate, S. 11370-374; 450-487
Faunus, Pe. X 242
Febris, H. 158
Felix (of Gerunda), Pe. IV 29; (of

Oaesaraugusta) Pe. IV 155
Fescennina, S. I 261
Fides (personified), H. 853; Ps. 22,

29, 37, 365, 716, 734, 748, 799, 801,

802, 874 ; S. II 92, 120 ; Pe. II 17, X

352
Flora, S. I 266 ; II 563
Fortuna, S. I 205; II 873-881
Forum Oomelii, Pe. IX 1
Fraus (personified), H. 400; Ps. 258,

259, 268, 630
Free Will, H. 669-801 ; S. II 472-476
Fronto, Pe. IV 154
Fructuosus, Pe. IV 23 ; VI
Frugi (personified), Ps. 554
Furia (personified), Ps. 46, 96, 168
Furiae, S. I 368
Furores (personified), Ps. 697
Furtum (personified), H. 397

Gabinus Oinctus, Pe. X 1015
Gabriel, Pe. II 454; TH. XXV
Gades, S. I 226
Gaetulus, S. II 809
Gaius, Pe. IV 181
Galaula, S. II 809
Galerius, Pe. VII 6 ; X 31
Galileans, TH. XXXII
GalHenus, Pe. VI 41, 45 ; XTII 35
Gallus (priest of Oybele), S. II 523
Ganymede, S. I 70, 274

Garamans, S. n 809

Gauls, S. n 688, 721 ; Pe. XIII 103

Gehenna, 0. VI 111; XI 112; H.

127, 959; Pa. 496; Pe. 1111
Gelonus, A. 430
Gemini (constellation), A. 623
Genesius, Pe. IV 36
Genius, S. I 447 ; II 74, 370-449
Gerasene Swine, A. 414, TH. XXXVI
Gerunda, Pe. IV 30 •

Getae, A. 430 ; S. II 696, 730
Girgashites, H. 413
Gladiators, S. I 379-399; II 1091-

1132
Gnosius, 0. V 52; Pe. X 618. v.

Crete.
Goliath, H. 784; Ps. 291; TH. XIX
Gomorrah, H. 842; Ps. pr. 17; Pe.

V 194
Gorgon, Pe. X 278
Gracchi, S. I 561
Gradivus, S. I 166. v. Mars.
Gradus, S. I 582 ; II 949
Greece, 0. XII 202; A. 384; S. II

972; Pe. X267; TH. XXI

Habakkuk, 0. IV 59
Hadrian, S. I 272, 274; Pe. XII 61
Hannibal, S. II 687, 739, 749
Hebrews, 0. V 71; A. 379; H. 781;

Pe. II 383; TH. XXUI. v.

Israelites.
Hebrus, A. 429 ; S. II 495
Hecate, A. 460
Hector, S. II 344
HeUespont, S. I 111
Hercules, A. 457; H. 402; S. I 116;

Pe. X 215, 283, 884. r. Alcides,

Tirynthius.
Heresis (personified), Ps. 710, 725
Herod, 0. XII 93, 134; Pe. X 737;

TH. XXIX
Hesperia, Pe. XHI 104
Hesperides, S. II 606
Hezekiah, TH. XXIV
Hiberus (Ebro), S. II 605; Pe. I 117;

II 537
Hieremlas, H. 450
Hierusalem, Ps. 811
Hippocrates, Pe. X 498
Hippolytus (martyr), Pe. XI; (son

of Theseus) S. II 55 ; Pe. XI 87
Hirquinum Sidus (= Capricorn), A.

621
Hispani, Pe. VI 4. v. Spain.

38^

INDEX

Hister, S. H 604, 697

Hittites, H. 420

Hivites, H. 422

Holofemes, Ps. 60

Homer, S. II 46

Honestas (personified), Ps. 243

Honorius, S. II 7, 12, 17, 67, 655, 710,

760, 764, 1115
Huns, S. II 808
Hyacinthus, Pe. X 188
Hydrius Puer (= Aquarius), A. 622
Hylas, S. I 119

Ida, S. 1 187, II 522

Idaea Mater, Pe. X 155. v. Cybele,

Idalium, S. II 524

Idololatrix Keligio (personified), H.

404
leiunia (personified), Ps. 244
Iliaca Mater, S. I 628. v. Oybele.
lUyricum, Pe. VII 7
Indians, H. 497, 634; S. I 122; II

929 ; Pe. X 279
Innocents (Massacre of), 0. XII 93;

Pe. X 736 ; TH. XXIX
Insomnia (personified), Ps. 465
locus (personified), Ps. 433
Ira (personified), H. 395; Ps. 113,

131, 145, 161, 379
Isaac, Pe. X 748
Isaiah, A. 595 ; Pe. V 524
Iscariot, Ps. 530; TH. XXXIX
Isis, S. I 629 ; II 494, 869 ; Pe. Ill 76
IsraeUtes, 0. V 37, 58; XII 95, 160;

H. 462 ff.; Ps. 651; Pe. I 40;

II 365 ; III 51. V. Hebrews.
Italus, S. I 233
Italy, S. I 57, 112, H 697
lulua, Pe. n 456
lustitia (personified), Ps. 243; S. I

pr. 57
luvencus (= constellation Taurus), A.

620

Jacob, 0. n 73; XH 186; A. 31;

H. 452
Janiculum, S. U 950; Pe. XI 45
Janus, S. I 233, 237 ; Pe. II 449
Jebusites, H. 416
Jeremiah, H. 450

Jericho, H. 480 ; Ps. 536 ; TH. XVI
Jerusalem, Ps. 811
Jesse, 0. XII 50 ; TH. XIX
Jesus, 0. 1 81; VII 178; A. 222, 417,

502, 770, 935, 991, 1057; Ps. 764,

777; Pe. VII 56; TH. XXVI;

XXX VT
Jews, 0. XI 89, 113, XII 181, 202;

A. 321-551 ; H. 452 S.
Job, Ps. 163
John (the Baptist), 0. VII 46; A.

589; Pe. V 376; TH. XXX;

XXXrV; (the Apostle), 0. VI 77,

108; A. 9, 75; H. 911; TH.

XLIX
Jonah, 0. VII 101
Jonathan, Ps. 397
Jordan, 0. II 64; H. 482; Ps. 99;

Pe. VII 66 ; TH. XV
Joseph, 0. VI 57 ; TH. VI; VII
Joshua, 0. XII 173
Judah, 0. XII 181; A. 1011; Ps.

383, 543, 547
Judas, Ps. 530; TH. XXXIX
Judith, Ps. 62
Jugurtha, S. I 525
Julia, Pe. IV 151
Julia Lex, Pe. X 203
Julian, A. 449
Juno, A. 189, 456; S. I 71, 184, 251,

293; U 497, 870; Pe. X 214, 287,

V. Satumia.
Jupiter, A. 413 ; S. I 27, 60, 74, 84,

183, 250, 275, 292, 388, 579, 609;

U 492, 667, 680, 687, 708, 747, 771;

Pe. II 12, 465; VI 39; X 201, 209,

221, 227, 233, 272, 295, 396, 415,

619; XIII 93. v. Diespiter,

Latiaris, Tonans.
Justus, Pe. IV 41

Kalendae, S. I 240

Labarum, S. I 464, 487
Labor (personified), Ps. 629
Lacaena, S. I 60

Lacedaemon, H. 365; S. U 247, 519
Lachesis, S. 11 454
Laomedon, 8. II 968
Larentina, S. 11 563
Lares, S. I 204; Pe. II 511; X 261
Laterani Aedes, S. I 585
Latiaris, S. I 396. v. Jupiter.
Latina Via, S. I 404
Latium, S. I 42, 48
Latonia Virgo, S. I 366. v. Biana.
Lavema, S. II 870
Lawrence, Pe. II

Lazarus, O. IX 47; A. 743; TH.
XXXVIII

381

INDEX

Leda, S. I 64, 228

Lemnius, Pe. X 213. v. Vulcan.

Leo (constellation), A. 618

Leontini, S. II 940

Lerna, Pe. X 881

Lethe, O. VI 18

Levi, A. 1011 ; Ps. 502

Liber, S, I 144; Pe. X 274. r.

Bacchus.
Libido (personified), Ps. 42, 87, 98
Libya, A. 443; S. 1184; 11491,937;

Pe. XIII 4, 102. V. Africa.
Llgures, S. II 701
Lilybeum, S. II 941
Livia, S. I 251, 292-3
Livor (personified), H. 397
Lot, H. 725, 738, 758, 766; Ps. pr.

16, 32.
Lot's Wife, H. 738-776
Lucifer, 0. V 130 ; XII 32 ; A. 626 ;

TH. XXVI
Lucina, S. II 222
Luctus (personified), H. 395
Luke, A. 1001
Luna, S. I 365

Luperci, S. II 862 ; Pe. II 518 ; X 162
Lupercus (martyr), Pe. IV 146
Lusitania Pe. IV 37
Luxuria, Luxuries, Luxus (personified),

Ps. 311, 342, 378, 405, 456
Lyaeus, S. I 276

Maccabei Pratres, Pe. V 523, 533;

X 751-780
Macedonians, S. II 647
Maeror (personified), H. 396
Magi, 0. XII 28, 61, 182; A. 608,

646 ; TH. XXVII
Maia, S. I 87
Malum (personified = Vitium), Ps.

667
Mamre, TH. IV
Mammon, H. 428 ; Pe. I 58
Manasses, 0. XII 190
Manicheism, A. 952 ft.
Marah, O. V93; TH. XIII
Marcion, H. pr. 36 ; H. 1, 56,. 124, 129,

502
Marios, S. I 524
Mars, Ps. 118, 215, 549; S. I 174,

181, 185, 284, 293, 626; II 495,

672, 687; Pe. X 212, 619. v.

Gradivus, Mayors.
Marsians, S. II 516
Martialis, Pe. IV 149

Mary, A. 643 ; Ps. 88 ; TH. XXV

Massyli, Pe. IV 46

Mater Deorum, S. I 187; II 51; Pe.

X 200, 1062, 1074. v. Cybele.
Matthew, A. 981 ; Pe. X 16
Matuta, S. II 563
Mauri, A. 433
Mayors, Ps. 240; Pe. X 412, 611.

V. Mars.
Maxentius, S. I 469
Maximian, Pe. I 41; III 77, 81; V

21. V. Oaesar.
Megaera, S. I 368
Megalesius, S. I 628 ; II 863
Melchisedec, Ps. pr. 43
Memphis, H. 462; S. II 531, 924.

V. Egypt.
Mens Humilis (personified), Ps. 199,

203, 248, 267, 274
Mentor, Pe. X 291
Mercury, S. I 87; II 520; Pe. X 194.

V. Cyllenius.
Messiah, Pe. X 17
Metus (personified), Ps. 464, 629
Minerya, A. 455; S. II 635; Pe. X

275; XIV 27. r. Pallas, Tritonia.
Mithridates, S. II 562
Moab, H. 778

Morbus (= Satan), 0. X 105
Moses, Moyses, 0. V 31, 63; VII 37;

XII 144; A. 32, 51, 295, 302, 315;

H. 339; Pe. II 363; VI 86; TH

VIII; IX; X; XII; XIU; XIV
Mulvius Pons, S. I 482
Musa, S. II 54. v. Camena.
Myron, Pe. X 269
Myrrhae Lacus, 0. V 93 ; TH. XIII

Naomi, H. 779

Napaeae, S. I 303

Narbo, Pe. IV 34

Naxos, S. I 188

Nazareus, Nazarenus, C. VII 1; S.

I 619; Pe. V 25; X 45
Neaera, S. I 139; Pe. X 240
Nebroth, H. 143
Nebuchadnezzar, A. 129
Nemea, S. I 118
Neptune, S. I 301
Nero, S. II 669; Pe. U 472; XII

11,23
Nerones (stepsons of Augustus), S. I

279
Nerva, S. I 278
Nestor, Pe. X 408

382

INDEX

Nile, 0. V 45; S. II 607, 866, 871, 921

NUicola, Ps. 655; S. 11 494

Nimrod, H. 143

Ninevites, 0. VII 86, 131

Noah, TH. Ill

Nola, Pe. XI 208

Noomin, H. 779

Novatus, Pe. XI 19, 29

Numa, A. 215; S. I 103, 193; II

47, 543 ; Pe. II 444, 514 ; X 403
Numitor, S. I 193
Nymphae, S. I 302 ; Pe. X 243
Nysa, 8. 1 628

Obtrectatlo (personified), H. 397

Olivet, TH. XLIV

Olybriacus, S. I 554

Olympus, S. I 59

Operatio (personified), Ps. 573

Optatus, Pe. IV 146

Orcus, S. I 406. v. Dis, Pluto.

Orpah, H. 778, 782

Osiris, S. I 629

Ostiensis Via, Pe. XII 45

Padus, S. IC 702

Palatium, Palatinus, A. 481 ; S. I

182; II 766, 1103
Palladium, S. 1 195; 11 544-546, 911,

966 ; Pe. II 511
Pallas, S. I 184; 11 221, 492, 545,

970. V. Minerva.
Pallor (personified), Ps. 464
Pan, Pe. X 242
Pannonia, S. II 716
Paphia, S. I 285, II 676. v. Venus.
Paraclitus, 0. V 160 ; Pe. X 430
Paradise, 0. V 112-124; X 162; H.

839, 928, 952
Paros, S. II 246 ; Pe. XI 187 ; XII 61
Parthians, A. 225; H. 497, 533
Passover, A. 348, 355
Pastor, Pe. TV 41
Patientia (personified), Ps. 109, 128,

155, 175, 177
Paul (Apostle), H. 506; S. I pr.;

II 670; Pe. II 459-461, 469, 519;

XI 32; XII; XIII 18; TH.

XLVIII ; (of Narbo), Pe. IV 34
Paulini, S. I 558
Pax (personified), Ps. 631, 668
Pelusiacus, 0. V 58 ; S. II 925
Penates, S. I 195; II 966; Pe. II

448
Pergama, S. 1 194 ; II 967

Periuria (personified), Ps. 464

Perizzites, H. 420

Persa, Persicus, 0. XII 25, 203; H.

453; 8. II 677; Pe. X 363
Persephone, A. 475. v. Proserpina.
Perses, S. II 562
Peter, 0. I 50; 8. I 584; II pr.;

II 670; Pe. II 459-464, 470, 519;

VII 61; XI 32; XII; TH. XXXV;

XL VI; XL VII
Petulantia (personified), Ps. 433
Pharaoh, C. V 45, 70; VI 62; XII

141; A. 361; H. 464; TH. VI;

VIII; IX
Pharos, 0. V 82 ; A. 361 ; 8. II 921
Pherezaeus, H. 420
Phidias, Pe. X 292
Philip, A. 120
Philippi (coins), Pe. II 102
Phlegethon, 0. Ill 199; A. 750;

H. 827; 8. 1381
Phoebus, S. I 627. v. Apollo.
Photinus, Ps. 794
Phryx, Phrygius, S. I 168, 187; II

497, 972 ; Pe. II 448
Physici, H. 582 ; 8. II 203
Picentines, Pe. XI 206
Picus, 8. 1 234
Pietas (personified), Ps. 239
Pilate, A. 381
Pinaria Domus, S. 1 120
Plato, A. 200; S. I 30
Pluto, 8. I 357, 367, 388, 398; Pe.

V 99. V. Dis, Orous.
Poenus, Punicus, 8. II 246, 739, 945 ;

Pe. IV 61 ; XIII 1
Pollentia, 8. II 720
Pollux, A. 459 ; 8. 1227
Polyolitus, Pe. X 269
Pomerium, Pe. XI 153
Pompa (personified), Ps. 439
Pompeius, A. 539
Pompilius, Pe. X 403. v. Numa.
Porta Speciosa, TH. XLVI
Priam, 8. II 968

Priapus, 8. I 103; II 870; Pe. X 242
Primltivus, Pe. IV 158
Probi, S. I 551
Proserpina, A. 488; 8. I 357, 367;

Pe. X 237. V. Hecate, Luna,

Persephone, Trivia.
Prudentius, Pr.; A. 450; H. 933 flE.;

S. I 643 fE.; II pr. 44 ff.; Pe. I

116; II 537 ff., 574 fE.; IV 1, 31,

63, 97, 101, 141; VI 143, 160;

INDEX

IX 3 ff., 99 ff.; X 11, 21, 1136 £f.;

XI 1 flE., 177 a., 243 ; XIV 126 ff. ;
E

Pubiius, Pe. IV 153

Pudicitia (personified), Ps. 41, 99, 238

Pudor (personified), Ps. 245

Pyrenees, Pe. II 540; VI 147

Pyrrha, Pe. X 410

Pyrrhus, S. II 662

Quintilianus, Pe. IV 152

Quirinus (= Romulus), S. I 539 ; II

305; Pe. II 419; (martyr), Pe.

VII
Quirites, S. I 358; II 947; Pe. II

513, 563 ; XI 199 ; XIV 4

Bahab, TH. XVI

Batio (personified), Ps. 502, 505

Bed Sea (crossed by Israelites), C.

V 57-80; H. 471-474; Ps. 650-

662 ; Pe. V 481-484 ; TH. IX
Bemus, S. II 299, 396, 946 ; Pe. II 425
Besurrection, 0. Ill 191-205; X

33-60, 137-148; A. 1062-1084; S.

II 191-194, 204-211; Pe. IV 199
Bhea Silvia, S. 1 167, 174
Bhine, S. II 604
Bhodes, S. II 494
Bomanus, Pe. X
Bome (deified), S. I 219 ; (personified),

S. II 80, 650; (changes of govem-
- ment), S. II 413-435; (tombs of

martyrs), Pe. II 541 ff. ; XI 1 ff. ;

XII 29 a. ; XrV 1 ; (her historical
mission), S. I 287-290; II 583-
640; Pe. II 413-440

Eomulus, S. II 396; Pe. II 443; X

413, 611. V. Quirinus.
Buth, H. 778, 785

Sabaoth, 0. IV 7, A. 833

Sabbata, A. 504, 505, 994, 996

Sabellius, A. 3, 178

Sabines, S. I 114

Sabinus, S. I 233

Sacra Via, S. I 218

Sagittae (constellation), A. 622

Saguntum, Pe. IV 100

Salaria Via, S. I 406

Salia, Pr. 24

Salii, 8. I 120

Salvator, 0. I 60; S. I pr. 80; Pe, I

115; TH. XXXIII
Samnites, 8. II 516 ; Pe. XI 207

Samson, TH. XVII; XVHI

Samuel, Ps. 388

Sapientia (Divine Wisdom), T. 2;
H. 164, 346; Ps. 975, 915; 8. I
pr. 46; II 628; TH. XXI;
(philosophy personified), H. 402

Sara, Ps. pr. 47 ; TH. IV ; V

Sardinia, S. II 943, 946

Sarmatians, 8. II 808

Satan, H. 126-205, 389-431; (Allo-
philus tyrannus), H. 600; (aspis),
0. Ill 147; (Bella), H. 520; Ps.
714; (Beliades), H. 610; (Charon
mundi), H. 502; (dominatio
lubrica mundi), H. 540; (fera), C.
IV 78; (hostis), 0. VII 191, 201;
A. pr. 41; H. 406, 554; (hydrus),
H. 614; (latro), H. 608; (liquor),
A. 411; (morbus), O. X 106;
(pater scelerum), H. 126 ; (scelerum
potestas), H. 424; (praedo), C. XI
38; H. 390; (vipera), 0. Ill 150.
V. Anguis, Coluber, Daemon,
Draco, Serpens.

Saturn, A. 189; S. I 42, 234, 627;
II 296 ; Pe. II 462 ; X 206

Saturnalia, 8. 11 859

Saturnia (= Juno), 8. I 253 ; (town),
S. 151

Saturnini, Pe. IV 163

Saul (Paul), TH. XLVIU

Saxons, 8. II 809

Scabies, H. 158

Scantinia Lex, Pe. X 204

Scarioth, Ps. 530

Scelus (personified), Ps. 630

Scots, A. 216

Scriptures, v. Bible.

Scythia, 0. XII 203; A, 426; S. II
294

Senate, S. I 223, 249, 493, 544, 662,
573, 603, 608 ; II 61, 417, 418, 420,
432 ; Pe. II 446, 450, 517; V 108

Senones, S. II 688, 721

Sensus (personified), Ps. 729, 769, 841

Seraphin, 0. IV 6

SerapU, 8. II 532, 869

Sermo (The Word), C. Ill 141; VI
3; XI 52; A. 166. f. Verbum.

Serpens (= Satan), 0. VI 141; IX
91; A. 406. f. Satan.

Severus, 8. I 278

Sexagenaries de Ponte, S. II 294

Shadrach, Meshach, Abednego, A,
129 ff.; Pe. VI109

384

INDEX

Sibyl, S. 11 893

Sibylline Books, A. 440

Sicily, S. 11 302, 945

Silotim, A. 680 ; TH. XXXIII

Simeon, A. 1011

Simon, S. II pr. 1

Simplicitns (personified), Ps. 246

Sion, H. 459

Sirius, C. XIT 22

Siscia, Pe. VII 3

Sitis Sanguinis, S. Vini, S. Auri

(personified), H. 396
Sobrietas (personified), Ps. 244, 345,

403, 417, 450

Sodom, Sodomites, A. 316; H. 725,

735, 740, 763, 773; Ps. pr. 17;

Ps. 42 ; Pe. V 195

Sol Invictus, S. I 310; Pe. X 573 (?)

Solomon, A. 512; H. 576, 579; Ps.

807 ; TH. XXI ; XLVI
Sordes (personified), Ps. 465
Soul (its nature), A. 782 fl.; (its
power of vision), C. VI 73 fE.; H.
867 ff.
Spain, S. II 605; Pe. I 4; II 537;

VI 4, 5, 144; XIII 537
Spes (personified), Ps. 201, 278, 284
Spiritus (The Holy Spirit), C. IV 14 ;
VI 4; VII 75; IX 20; T. 3, 10;
A. 164, 242, 435, 436, 572, 667,
694, 881; H. pr. 37; H. 165, 932;
Ps. pr. 64; Ps. 766, 840; S. II
266; Pe. VIII 11; X 104, 682;
XIII 9, 71; TH. XXV; XXX
Stator, Pe. X 415
Stephen, Pe. II 371 ; TH. XLV
Sterculus, Pe. II 449
Stilicho, S. II 711, 743
Stvx, C. V 126; A. 228; H. 128;

Ps. 520; S. I 356
Subura, Pe. XI 45
Successus, Pe. IV 149
Sulla, Pe. IX 1

Superbia (personified), Ps. 178, 203
Superstitio (personified), H. 396
Symmachus, S. I pr. 66 flf. ; S. I
622, 632 £f.; II pr. 55 ff.; II 5,
10, 17, 19, 67, 271 ff., 309, 370, 540,
578, 644, 760, 770, 771
Svnna, S. II 247
Syrtes, A. 443 ; S. II 356

Taenara, A. 749
Tagus, S. II 605
Tarentum, S. II 748

Tarpeius, A. 508; S. I 548; Pe. V

106. r. Capitol.
Tarraoo, Pe. IV 23; VI 1, 158
Tarshish, C. VII 105
Tartarus, 0. I 70; V 133; IX 18,

71; XI 112; XII 92; A. 638; H.

824, 882, 958; Ps. 90, 521; S. I

26, 357, 370, 531; Pe. II 288; V

200; X 475; XIII 52
Tauriea Sacra, S. I 395
Taurobolium, Pe. X 1008-1050
Terminus, S. II 1009
Tharsos, C. VII 105
Thascius, Pe. XIII 88, 93
Thebes, S. I 122, II 496
Theodosius I, S. I 4, 9 ff., 28. 36 fl.,

410 ff., 528, 538, 616 ff. ; II 8, 21,

656, 1117 ; Pe. II 473 ff. ; Pe. XII 47.
Theodosius (father of the above), S.

II 8 22
Thessa'lian Witchcraft, A. 477; S. I

89 ; Pe. X 869
Thracians, C. XII 203
Thule, H. 881
Tiber, S. I 482; II 606, 871, 938;

Pe. XI40; XII 7, 29
Tibricolae, Pe. XI 174
Tingis, Pe. IV 45

Tirynthius, Pe. X 239. r. Hercules.
Titus, A. 538; S. I 279
Tobias, C. X 69
Tonans (= Jupiter), Pe. X 222, 277;

(= God), 0. VI 81; XII 83; A.

171 ; H. 376, 669 ; Ps. 640 ; Pe. VI 98
Trajan, S. I 278
Tres Coronae, Pe. IV 20
Trinacrius Ductor, S. II 302
Trinity, C. VI 5 ; T ; Ps. pr. 63 ; Pe.

VI 6
Triptolemus, S. II 918
Tritouia, S. II 574. v. Minerva.
Trivia, S. I 369 ; II 53. v. Diana.
Tros, S. I 233

TuUius (= Cicero), S. I 634
Tullus, S. I 193
Tuscus, S. I 57 ; II 302, 702
Twelve Tables, S. II 462
Tyre, H. 496

Ulysses, S. II 544
Urbanus, Pe. IV 150

Valentia, Pe. IV 97
Valerian (emperor), Pe. II 47, 95, 97,
311 ; XIII 35; (bishop) Pe. XI 2

385

INDEX

Valerii, Pe. IV 80
Vandals, S. II 808
Vasoones, Pe. I 94; II 537
Vaticanus Mons, S. I 583; Pe. XII

31 ff., 63
Veneti, S. II 700
Venus, S. I 172, 185, 221, 266, 293,

626; II 226, 535, 555; Pe. Ill 76;

X 256. V. Cypris, Cytherea, Paphia,

Idalium.
Vemistas (personiSed), Ps. 441
Verbum (The Word), C. VII 1 ; XI

18, 23, 24; T. 6, 7; A. 44, 49, 53,

72, 74, 108, 109, 114, 115, 116, 120,

267, 403, 524, 525; Ps. 78; Pe X

339, 340. V. Sermo.
Vesta, S. I 195; II 913, 966, 970,

1079; Pe. II511

Vestal Virgins, S. II 912, 919, 1001,

1064 fl. ; Pe. II 528
Vettonia, Pe. Ill 187
Victoria, S. II 28, 33, 36, 59
Vincent, Pe. IV 77, 89, 179; V
Virgo (constellation), A. 623
Virtus (personified), i?s. passim.
Vis (personified), Ps. 629
Vitium (personified), Ps. passim, i:

Culpae, Malum.
Voluptas (personified), Ps. 444
Vulcan, S. I 305, 626; Pe. II 356, 404.

V. Lemnius.

Xystus, Pe. ir22

Zebusiaci, H. 416
ZofiUus, Pe. IV 19
Zoroaster, A. 494

386

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(Ith Imp. revised and enlarged.)
Hippocrates and the Fragments of Heracleitus. W. H. S.

Jones and E. T. Withington. 4 Vols, i'ird Imp.)
Homer: Iliad. A. T. Murray. 2 Vols. {Gth Imp.)
Homer: Odyssey. A. T. Murray. 2 Vols. (7th Imp.)
IsAEUS. E. W. Forster. (2?id Imp.)

IsocRATES. George Norlin and LaRue Van Hook. 3 Vols.
St. John Damascene : Barlaam and Ioasaph. Rev. G. R.

Woodward and Harold Mattingly. {2nd Imp. revised.)
JosEPHUS. H. St. J. Thackeray and Ralph Marcus. 9 Vols.

Vols. I.-VII. (Vol. V. 3rd Imp., Vol. VI. 2nd Imp.)
Julian. Wiimer Cave Wright. 3 Vols. (Vol. I. 2nd Imp..

Vol. II. 3rd Imp.)
LuciAN. A. M. Harmon. 8 Vols. Vols. I.-V. (Vols. I and

II. 4th Imp., Vol. 111. 3rd Imp.. Vol. IV. 2nd Imp.)
Lycophron. Cf. Callimacuus.
Lyra Graeca. J. M. Edmonds. 3 Vols. (Vol. I. ith Imp.,

Vol. II. revised atui enlarged, and III. 3rd Imp.)
Lysias. W. R. M. Lamb. {2nd Imp.)
Manetho. W. G. Waddell ; Ptolemy : Tetrabiblos. F. E.

Robbins. {2nd Imp.)
Marcus Aurei.ius. C. R. Haines. {4th Imp. revised.)
Menander. F. G. Allinson. (3rd Imp. revised.)
Minor Attic Orators (Antiphon, Andocldes, Demade>

Deinarchus, Hypereides). K. J. Maidment and J. C)

Burrt. 2 Vols. Vol. I. K. J. Maidment. (2nd Imp.)
NONNOs : Dionysiaca. W. H. D. Rouse. 3 Vols. (Vol. III.

2nd Imp.)
Oppian, Colluthus, Tryphiodorus. a. W. Mair.
Papyri. Non-Literary Selections. A. S. Hunt and 0. C.

Edgar. 2 Vols. (Vol. I. 2nd Imp.) Literary Selections.

Vol. I. (Poetry). D. L. Page. (3rd Imp.)
Pakthenius. Cf. Daphnis and Chlob.
Pausanias : Description of Greece. W. H. S. Jones. 6

Vols, and Companion Vol. arranged by R. E. Wycherley.

(Vols. I. and II. 2nd Imp.)
Philo. 11 Vols. Vols. I.-V.; F. H. Colson and Rev. G. li

Whitaker. Vols. VI.-IX. ; F. H. Colson. (Vols. I.-llI.. V.

IX. 2ud Imp., Vol. IV. 3rd Imp.)
Philo: two supplementary Vols. {Translation only.)
Philostbatus : The Life of Apollonius of Tyana. F. C.

Conybeare. 2 Vols. (Vol. I. Uh Imp., Vol. II. 3rd Imp.)
Philostbatus : Imagines ; Callistratus : Descriptions.

A. Fairbanks.
Philostratus and Eunapius : Lives of the Sopiiist-;.

Wiimer Cave Wright. (2nd Imp.)
Pindab. Sir J. E. Sandys. (~ith Imp. revised.)
C

Plato : Charmides, Alcibiades, Hipparchus, The LovEEd

Theages, Minos and Epinomis. W. R. M. Lamb. (2nd Imp.)
Plato : Ckatylus, Parmenides, Greater Hippias, Lesser

HiPPiAS. H. N. Fowler. {Uh Imp.)
Plato : Euthyphro, Apology, Crito, Phaedo, Phaedrus

H. N. Fowler. {9th Imp.)
Plato : Laches, Protagoras, Meno, Euthydemus. W. R. M.

Lamb. {3rd lm.p. revised.)
1'lato : Laws. Rev. R. G. Biiry. 2 Vols, ('ird Imp.)
I'LATO : Lysis, Symposium, Gorgias. W. R. M. Lamb, [ith

Imp. revised.)
Plato : Republic. Paul Shorey. 2 Vols. (Vol. I. ^th Imp..

Vol. II. 3rd Imp.)
Plato: Statesman, Philebds. H.N. Fowler; Ion. W. R. M.

Lamb. {Uh Imp.)
Plato : Theaetetus and Sophist. H. N. Fowler. {Uh Imp.
Plato : Timaeus, Critias, Clitopho, Menexenus, Epistulae.

Rev. R. G. Bury. {3rd Imp.)
Plutarch: Mobalia. 14 Vols. Vols. I.-V. F. C. Babbitt;

Vol.VL W.C.Helmbold; Vol. X. H. N. Fowler. (Vols. 1.,

III., and X. 2nd Imp.)
Plutarch : The Parallel Lives. B. Perrin. 1 1 Vols.

(Vols. I., II., and VII. 3rd Imp., Vols. III., IV.. VI., and VIIL-

XI. 2nd Imp.)
PoLYBius. \V. R. Paton. (5 Vols.
Procopius : History of the Wars. H. B. Dewing. 7 Vols.

(Vol. I. 2nd Imp.)
Ptolemy : Tetrabiblos. Of. Manbtho.

QuiNTUS Smyrnaeus. a. S. Way. Verse trans. {2nd Imp.)
Sextus Empiricus. Rev. R. G. Bury. 4 Vols. (Vol. 1. and

III. 2nd Imp.)
Sophocles. F. Storr. 2 Volu. (Vol. 1. 9iA Imp., Vol. II. Ot/i

Imp.) Verse trans.
Stbabo : Geography. Horace L. Jonea. 8 Vols. (Vols. 1.

and VIII. 3rd Imp., Vols. II., V., and VI. 2nd Imp.)
Theophrastus : Characters. J. M. Edmonds; Herodes,

etc. A. D. Knox. (3;-d. Imp.)
Theophrastus : Enquiry into Plants. Sir Arthur Hort,

Bart. 2 Vols. (2nd Imp.)
Thucydides. C. F. Smith. 4 Vols. (Vol. i. Uh Imp., Vols.

II., III. and IV. 3rd Imp. revised.^
Tbyphiodoeus. Cf. Oppian.

Xenophon : Cyropaedia. Walter Miller. 2 Vols. {3rd Imp.)
Xenophon : Hellenica, Anabasis, Apology, and Symposium.

C. L. Brownson and O. J. Todd. 3 Vols. (Vols. I. and III.

3rd Imp., Vol. II. Uh Imp.)
Xenophon : Memorabilia and Oeconomicus. E. C. Marchant.

{2nd Imp.)
Xenophon : Scbipia Minora. E. C. Marchant. {2nd Imp.)

IN PREPARATION

Greek Authors

Aristotle : De Mundo, etc. D. Furley and E. M. Forster.
Akistotle : History of Animals. A. L. Pock.
Aristotle : Meteorologica. H. D. P. Lee.

Plotinus : A. H. Armstrong.

Latin Authors

St. Augustine : City of God.
[Cicero] : Ad Herennium. H. Caplan.

CicEKO : Pro Sestio, In Vatinium, Pro Cablio, De Pbovinciis
CoNSULABiBUS, Pro Balbo. J. H. Freese and R. Gardner.
Phaedrus. Ben E. Perry.

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